A Dictionary Of Angels

A DICTIONARY OF

INCLUDING THE FALLEN ANGELS

By Gustav Davidson

THE FREE PRESS

Copyright © 1967 by Gustav Davidson

All rights reserved. No part of this book may be reproduced or transmitted in
any form or by any means, electronic or mechanical, including photocopying,
recording, or by any information storage or retrieval system, without permission
in writing from the Publisher.

The Free Press

A Division of Simon 8c Schuster Inc.

1230 Avenue of the Americas
New York, N.Y. 10020

First Free Press Paperback Edition 1971

Library of Congress Catalog Card Number: 66-19757

Printed in the United States of America

printing number

15 17 19 20 18 16

Contents

Introduction ix

Acknowledgments xxvii

A Dictionary of Angels 1

Appendix

THE ANGELIC SCRIPT 335

THE ORDERS OF THE CELESTIAL HIERARCHY 336

THE SEVEN ARCHANGELS 338

THE RULING PRINCES OF THE NINE CELESTIAL ORDERS 339

THE ANGEL RULERS OF THE SEVEN HEAVENS 340

THE THRONE ANGELS 340

THE SIXTY-FOUR ANGEL-WARDENS OF THE SEVEN CELESTIAL HALLS

OR HEAVENS (HECHALOTH) 340

THE GOVERNING ANGELS OF THE TWELVE MONTHS OF THE YEAR 341

SPIRITS, MESSENGERS, INTELLIGENCES OF THE SEVEN PLANETS 342

THE ANGELIC GOVERNORS OF THE TWELVE SIGNS OF THE ZODIAC 342

THE ARCHANGELS AND ANGELS OF THE SEVEN DAYS OF THE WEEK 343

THE ANGELIC GOVERNORS OF THE SEVEN PLANETS 343

THE GOVERNING ANGELS OF THE FOUR SEASONS 344

THE ANGELS OF THE HOURS OF THE DAY AND NIGHT 344

iii

[iv] CONTENTS

THE SEVENTY-TWO ANGELS BEARING THE MYSTICAL NAME OF GOD

SHEMHAMPHORAE 345

THE SEVENTY AMULET ANGELS INVOKED AT THE TIME OF CHILD¬
BIRTH 346

THE NAMES OF METATRON 347

THE GREAT ARCHONS 347

THE CHIEF ANGEL PRINCES OF THE ALTITUDES 348

THE TWENTY-EIGHT ANGELS RULING IN THE TWENTY-EIGHT

MANSIONS OF THE MOON 348

THE ARCHANGELS OF THE HOLY SEFIROTH 348

THE UNHOLY SEFIROTH 349

THE WATCHERS 349

THE SARIM 350

THE ANGELS OF PUNISHMENT (MALAKE HABBALAH) 351

THE ARCHANGELS OF PUNISHMENT 351

THE NAMES OF LILITH 351

THE FALLEN ANGELS 352

THE YEZIDIC ARCHANGELS 354

THE SEALS OF THE SEVEN ANGELS 354

THE MAGIC CIRCLE 355

THE TEN RULING ANGELS AND THEIR ORDERS 356

SIGILS, CHARTS, PACTS 357

Conjuration of the Sixth Mystery with the Seal of the Power-Angels 357

Conjuration of the Good Spirits 357

A Death Incantation 358

Conjuration of the Sword 358

Invocation of the Mystery of the Third Seal 358

Invocation for Exciting Love in the Heart of the Person Who is the Object of Our Desire 359
Spell for the Manufacture and Use of a Magic Carpet 359

A Spell to Guarantee Possession of the Loved One 360

Conjuration for the Evocation of a Spirit Armed with Power from the Supreme Majesty 360

The Serpent Conjuration 361

Prayer 361

Exorcism 361

Bibliography

362

Illustrations

Angel with the Key of the Abyss by Albrecht Diirer. Gravure on wood, in the Bibliothfeque Nationale. The
Angel is Abaddon/Apollyon. 3

Infant angel by Titian. 9

Angels by Diirer, detail from Mass of St. Gregory. 9

Expulsion of Lucifer from heaven. A Caedmon paraphrase. 11

Repose in Egypt with Dancing Angels by Vandyck. 14

The angels ascending and descending Jacob’s Ladder. A dream-incident related in Genesis 28. 19

Annunciation by Tintoretto in Scuola San Rocco, Venice. 22

Angels of the Ascension. A Miniature from The Bible of St. Paul. 25

Angels of the Trinity, an icon made c. 1410-1420 by Andr6 Rublev. Here all 3 figures (Jesus, God, and the
Holy Ghost) are winged and haloed. 35

Angels chanting the “Gloria” by Benozzo Gozzoli (1420-1498). 38

Baroque angels, the work of Franz Schwanthaler (c. 1720). Made for the Heilige Maria Kirche, Dresden. 40
Angels at the Tomb of Christ by Edouard Manet. 53

The Angel of the Lord, Balaam’s Ass, and Balaam (Numbers 22), by Rembrandt. 66

The Black Angel. In Mohammedan lore he is either Nakir or Monker. Here he is shown with features of a
rackhasa (a Hindu evil spirit). Left, two lesser evil spirits. 68

William Blake’s “Behemoth,” an illustration for his Book of Job. 73

Belial dancing before King Solomon, from Das Buck Belial by Jacobus de Teramo. 73

A seraph by Cavallini. Detail from the Last Judgment (Rome, 1280). 78

Angel head, 15th century. From the great rose window in north transept of St. Ouens, Rouen. 81

The angel Cassiel, ruler of Saturday, astride a dragon. 82

Cherubs. Italian (Neapolitan, late 18th century). 86

v

[vi] ILLUSTRATIONS

French baroque musical cherubim. Altarpiece at Champagny in Savoy. 87

Jacob Wrestling with the Angel by Delacroix. The angel has been variously identified as Metatron, Peniel,
Sammael. 92

Dagon, the national god of the Philistines, commonly represented with the body of a fish. 94

Vision of the ram and the he-goat ( Rf. Daniel 8) with Daniel kneeling before the angel Gabriel. [Note—The
ram represents the kings of Media and Persia, while the he-goat represents the king of Greece.] 98

Woodcut from the Cologne Bible. Left, Michael spearing the dragon (also known as the devil and Satan).

Center, the beast with the 7 crowned heads. Right, a beast with horns like a lamb, and fire dropping
from heaven. Illustration for Revelation 12, 7—10 and 13,1. 99

The Elders in the Mystic Procession by Dor6. Illustration to Canto 29 of Dante's Purgatorio. 100

St. John and the Twenty-four Elders in Heaven by Diirer. 103

Fallen Angels. A 12th-century French-Spanish" conception, in the Bibliothique Nationale. 110

The Angel Fortitude. Enameled terracotta roundel by Luca della Robbia in the church of San Miniato al
Monte, Florence, 1461-1466. 114

Gabriel pictured in the “Annunciation” by Melozzo Da Forli (1438-1494). 116

Leonardo da Vinci’s conception of Gabriel, a detail from the Annunciation, in the Uffizi Gallery, Florence. 118
A Syriac amulet. Gabriel on a white horse spearing the body of the devil-woman (evil eye). British Museum
Ms. Orient, No. 6673. 121

Musical angels by Hans Mending (c. 1490). 123

“Guardian Angels” by Georges Rouault. 126

“The Angel Gabriel Appearing to Mohammed.” From the Ms. of Jami’al-Tawarikh, at the University of
Edinburgh. 127

Hand of an angel by Botticelli. Detail from the Magnificat, in the Uffizi Gallery, Florence. 130

The sparkling circle of the heavenly host by Dor<, Illustration to Canto 27 of Dante’s Paradiso. 139

Israfel, the Arabic angel of resurrection and song, by Hugo Steiner-Prag. 146

Infant angels by Raphael. 150

Michelangelo’s "Kneeling Angel with Candlestick.” 153

The Last Judgment. From a Persian miniature of the 8th century. 156

“When the morning stars sang together,” by William Blake, illustrating Job 38:7. 158

Angels bewailing the death of Jesus, a detail from a fresco by Giotto in the Arena Chapel, Padua. 160

Uriel descending from heaven on a sunbeam to join Gabriel, Ithuriel, and Zephon in the Garden of Eden,
where they come upon Adam and Eve in embrace (lower right) and Satan in the form of a toad “squat at
the ear of Eve.” 162

Amulet from The Book of the Angel Raziel. Outside the concentric circles are the names of the four rivers of
paradise; within is the hexagram (shield of Solomon) with groups of three letters. Between the circles are
the names of Adam, Eve, Lilith, Khasdicl, Senoi, Sansenoi, Samangeloph, and the words “He hath given
his angels charge concerning thee, that they may keep thee in all thy ways.” 164

“Angels Transporting St. Paul to Heaven” by Poussin. 167

“Lucifer” by William Blake. 170

Lamenting angel, from an ancient Greek pieti. 172

ILLUSTRATIONS [vii]

Signature of the demon Asmodee (Asmodeus) to a deed dated May 29,1629, and executed in the Church of
the Holy Cross, in which Asmodee attests to quitting the body of a possessed nun. The deed mentions
other demons: Gresil, Amand, Beheria, Leviatam (sic), etc. 174

Michael. A terracotta lunette (c. 1475) by Andrea della Robbia. 178

A woodcut from the Cologne Bible. Left, the Scarlet Woman seated on seven-headed dragon and worshipped
by minor kings of the earth. Center (top), angel drops great millstone into the sea. Right, angel with key
to bottomless pit about to consign to it the devil. Extreme right, closing scene of Revelation 14, showing
harvest of the world and vintage of the grapes of wrath. 185

Melchisedek, Abraham, and Moses, from the porch of the northern transept of Chartres Cathedral (late

12th century). 188

Metatron (El Shaddai). 192

Michael announces to the Virgin her approaching death. A predella by Fra Filippo Lippi. 194

Michael. A 6th-century Byzantine mosaic. 195

A woodcut from the Cologne Bible showing the burial of Moses. On left, God, interring the Lawgiver.
Assisting angels are Michael and Gabriel (or Zagzagel). 199

Angel of Eden expelling Adam and Eve. Identified as Michael by Milton in Paradise Lost, but as Raphael by
Dryden in State of Innocence. 202

Nergal, one of the four principal protecting genii (guardian angels) in Chaldean cosmology. 206

Nisroch, an Assyrian deity worshipped by Sennacherib (II Kings 19:37). 207

The nine orders of the celestial hierarchy. A 14th-century conception. 208

The Olympic spirits and angels of the seven planets along with their sigils and other signs. 210

Toome’s conception of an angel of the order of cherubim. 214

Christopher Bcesfon's conception of an angel of the order of powers. 218

A peri (Persian angel) of the 16th century. Miniature. 223

“The Pillared Angel” by Diirer illustrating Revelation 10:1-5, “And I saw another mighty angel come
down from heaven, clothed with a cloud . .. and his feet as pillars of fire.” 225

The saintly throng in the form of a rose by Dore. Illustration to Canto 31 of Dante’s Paradiso. 232

Enthroned Madonna (Queen of the angels) flanked by four archangels (presumably Michael, Gabriel,
Raphael, Uriel). Ancient mosaic in Sant-Apollinare-Novo at Ravenna. 234

“Angel of Eden" (Raphael or Michael) by Diirer, expelling Adam and Eve from their earthly paradise. 236
Raphael descending to earth. An illustration for Paradise Lost. 241

Round of the Angels by Fra Angelico, detail from The Last Judgment. 244

“Prince of the Power of the Air" (Satan) by Dore. 250

Head of a sorrowing angel by Filippino Lippi (1457-1504). 253

Satan and Belzebuth (fallen angels) in consultation on battle strategy. An illustration for Paradise Lost,
after a sculpture by Darodes. 259

Satan bound for a thousand years by the angel of the abyss (Apollyon/Abaddon), a 17th-century illustration
of I Revelation 20. 261

[viii] ILLUSTRATIONS

An 18th-century conception of Adam and Eve after the Fall, with Sin and Death in the background. Having
failed to prevent the entrance of Satan into the Garden of Eden, the guardian angels are shown returning
to heaven. 266

A benevolent genie (in Assyro-Babylonian mythology) holding in his hand the pail of lustral water and the
pine cone with which he sprinkles the water to keep off evil spirits. This genie was the guardian of the gate
of Sargon’s palace. A work of the 8th century b.c.e., now in the Louvre. 270

Hebrew amulet inscribed with the hexagon of Solomon and Shaddai (a name for God). 276

The Grand Pentacle of Solomon used in evoking and dismissing spirits. 278

A talisman reputed to have the power of causing the stars to fall from heaven. 279

The Abraham-and-Isaac sacrifice episode with the angel (identified as Tadhiel) holding back the knife. 282

Teraphim. Small idols or superstitious figures used as talismans and sometimes worshipped. 287

Angel holding a star. A woodcut done in Nuremberg, 1505. 290

Tobi (from The Book of Tobit) and three archangels—presumably Raphael (center), Michael, and Gabriel.

The painter, Giovanni Botticini (1446-1497), was evidently unfamiliar with the details of the apocryphal
tale, for nowhere in it is there mention of any angel other than Raphael. 292

Uriel, “gliding through the Ev’n/On a Sun beam,” illustrating Paradise Lost IV. 2%

The archangel Uriel shown with the falling Satan, illustrating Paradise Lost III. 300

Vessels of wrath (demons or fallen angels): Theutus, Asmodeus, and Incubus. 302

Infant angels by Velazquez. Detail from the Coronation of the Virgin. 304

Annunciation group in glazed terracotta by Andrea Della Robbia, showing (top) God the Father symbolized
also by a dove; (left) the Virgin Mary, and (right) the angel of annunciation, Gabriel. Now in the Oratorio
della Anima del Purgatorio, a chapel near the church of San Nicolo, Florence. 306

“The Four Angels of the Winds,” by Diirer. The four angels have been identified as Raphael (West Wind),

Uriel (South), Michael (East), Gabriel (North). 310

The Weigher of Souls, St. Michael. A 15th-century fresco in St. Agnes, Rome. 312

Xaphan (Zephon) and Ithuriel confront Satan, transformed into his proper shape, after discovering him
“squat like a toad at the ear of Eve.” By J. Martin, illustrating Paradise Lost IV. 314

The angel Yahoel (Metatron) leading the patriarch Abraham to heaven on the wings of eagles. From The
Apocalypse of Abraham, a Slavonic Church Ms. published in St. Petersburg in 1891, reproduced from a
14th-century text. 316

In Yetsirah (world of formation), the tree of life, showing the nine celestial orders and the chief angels
governing each. 319

From the “Triumph of Death,” ascribed to Francesco Traini, in the Campo Santo, Pisa. Angels and devils
are shown withdrawing the souls of the dead or dying (left) while in the air seraphim and devils are bearing
away the souls of the blessed and/or damned, or fighting for possession of one or the other. Right, a group
of happy persons whom Death, with a scythe, is about to cut down. 321

“Zophiel, of Cherubim the swiftest wind,/Came flying, and in mid-air aloud thus cried.” By Singleton,
illustrating Paradise Lost VI. 322

Dora’s illustration for Paradise Lost IV, showing the angels Ithuriel and Zephon on their way to earth to hunt
the whereabouts of Satan. 329

Musical cherubim. 331

Introduction

Some years ago when I started “collecting” angels as a literary diversion, it was certainly with no
thought of serving as their archivist, biographer, and finally as their lexicographer. Such an idea
did not occur to me—indeed, could not have occurred to me—until I had corralled a sufficient
number of the heavenly denizens to make a dictionary of them feasible.

At first I thought that angels, named angels, were to be found only in the Bible. I soon learned
that, on the contrary, the Bible was the last place to look for them. True, angels are mentioned
frequently enough in both the Old and New Testaments, but they are not named, save in two or
three instances. Virtually all the named angels in this compilation are culled from sources outside
Scripture. 1

Of the books in the New Testament, while the Synoptic Gospels and the Pauline Epistles
have been longtime favorites of mine, the book of Revelation always held a particular fascination
for me, mainly because, I believe, of its apocalyptic imagery and involvement with angels. I read
the book often. But one day, as I was leafing through its pages, my eye was arrested by verse 2,
chapter 8:

And I saw the seven angels who stand before God;

And to them were given seven trumpets.

I laid the book aside and asked myself: who are these seven holy ones that stand before God?
Has any biblical scholar identified them? Are they of the order of seraphim, cherubim, princi¬
palities, powers? And are they always the same seven who enjoy the privilege and eminence of
closest proximity to the throne of Glory? And why seven? Were the seven planets the proto¬
type? Or did the notion derive from the well-known chapter in Ezekiel 9: 2-11 which gives a
terrifying picture of six “men” and a seventh “clothed in linen” whom God summoned to
Jerusalem to “slay without pity”? Challenging, even intimidating, questions and ones that, I
felt, ought not to be left unanswered. Meantime, the pursuit led me down many a heavenly
brook. Over the years it served to unlock realms of gold I never suspected existed in Heaven or
on earth.

Of the seven Revelation angels I had no difficulty in establishing the identity of three:
Michael and Gabriel (in Scripture) and Raphael (in The Book of Tohit). The last-named angel,
by a happy chance, identifies himself: “I am Raphael,” he discloses to his young charge Toby,
“one of the seven angels who stand and enter before the glory of the Lord.” No declaration
could be more authoritative or conclusive. And so, with three of the seven angels identified, the
problem was to bring to light the remaining four.

1. The Koran names seven angels: Gabriel, Michael, Iblis or Eblis, chief jinn in Arabian mythology, counterpart
of theJudaean-Christian Satan; Malcc or Malik, principal angel of Hell; the two fallen angels, Harut and Mamt; and
Malaku ’1-maut, angel of death, identified as Azrael. Contrary to popular belief and accreditation, the Koran docs
not name Israfel, lord of the resurrection trumpet.

IX

[x] INTRODUCTION

I remembered reading somewhere of an angel called Uriel and that he was a “regent of the
sun.” He seemed a likely candidate. I was confirmed in this feeling when I came upon Uriel in
Paradise Lost (111, 648 seq.) and found the archfiend himself providing warrant: “him Satan thus
accosts./Uriel, for thou of those seav’n spirits that stand/In sight of God’s high Throne,
gloriously bright,” etc. Poe’s Israfel, “Whose heart-strings are a lute,” was (or is) an Islamic
angel, 2 and I wondered if that fact might rule him out. Then there was Longfellow’s Sandalphon.
In the poem by that name, Longfellow described Sandalphon as the “Angel of Glory, Angel of
Prayer.” A great angel, certainly: but, again, was he of an eminence sufficiently exalted to entitle
him to “enter before the glory of the Lord” ? That was the question. Vondel’s Lucifer, Hey wood’s
The Hierarchy of the Blessed Angels, Milton’s Paradise Lost, Dryden’s State of Innocence, Klopstock’s
The Messiah —all these works yielded a considerable quantity of the celestial spirits, some in the
top echelons, like Abdiel, Ithuriel, Uzziel, Zephon; but I had no way of telling whether any
of them qualified. Surely, I comforted myself, there must be some source where the answer
could be found. Actually there were a number of such sources. I had only to reach out my
hand for books in my own library. Instead, in my then state of pneumatic innocence, I looked
far afield.

Since I was unacquainted at the time with anyone versed in angel lore, I decided to enter
into correspondence with scholars and theologians who might help me. I picked half a dozen
names at random from the faculty lists of local universities, seminaries, and yeshivas. I put the
question squarely to them. The responses were a long time coming and hardly satisfying.
“Not in my competence” was the way one biblical exegete put it. Another referred me to the
minister of a Swedenborgian church in West Germany. From others I heard nothing. But one
rather noted maskil came through handsomely with two sets of seven, each leading off with the
familiar trio (Michael, Gabriel, Raphael), thus:

First List Second List

Michael

Gabriel

Raphael

Michael

Gabriel

Raphael

Uriel

Raguel

Saraqael

Remiel (or Camael)

Anael (Haniel)

Zadkiel

Orifiel

Uzziel (or Sidriel)

I now had not only the seven angels I had been looking for but a choice of seven; and, in

2. Not a Koranic angel, as Poe mistakenly makes him out to be. Israfel is not mentioned in the Koran, and
Poe’s quotation from it must derive, presumably, from a hadith (traditional saying attributed to the Prophet)
or from “Preliminary Discourse,” George Sale’s long introductory essay to his translation of the Koran. Scholars
have pointed out that references to Israfel and tributes to him as the Angel of Music in Arabic lore were known to
Poe as occurring in the works of the French poet, de Biranger (whom Poe quotes), and the Irish poet, Thomas
Moore.

INTRODUCTION [xi]

addition, the names of angels I had not heard of before. 3 In the course of further correspondence
I was apprised of a branch of extracanonical writings new to me: pseudepigrapha, particularly
the three Enoch books, a veritable treasure-trove! Enoch I or the Book of Enoch (also called the
Elhiopic Enoch, from the fact that the earliest version or recension of the book was found in
Abyssinia) was the most readily available. It literally rioted in angel names—many of them, as
I quickly discovered, duplications or corruptions of other names.

What were Enoch’s sources? Did the patriarch (or whoever the author was to whom the
Enoch books have been attributed) draw on his own lively imagination? (Certainly the 12-winged
kalkydri and phoenixes were his invention.) Did he conjure his angels from the “four hinges of
the spirit world?” Or did they come to him, as they have and still do to initiates, after a special,
mystical concentration—a gift of grace, a charisma? I left that an open question, for the time being.

The Enoch books led me on to related hierological sources and texts: apocalyptic, cabalistic,
Talmudic, gnostic, patristic, Merkabah (Jewish mystic), and ultimately to the grimoires, those
black magic manuals, repositories of curious, forbidden, and by now well-nigh forgotten lore.
In them, invocations, adjurations, and exorcisms were spelt out in full, often grossest detail, and
addressed to spirits bearing the most outlandish names.'The Church was not slow in pronouncing
its curse on these rituals, although the authorship of one of the most diabolic of them was
credited (without warrant, it is true) to a pope, Honorius the Third, who reigned during the
years 1216-1227. The work is titled The Grimoire of Honorius the Great, and made its first appear¬
ance in 1629, some 400 years after the death of its reputed author. Arthur Edward Waite, author
of The Book of Ceremonial Magic, cites the grimoire as “a malicious and somewhat clever imposture,
which was undeniably calculated to deceive ignorant persons of its period who may have been
magically inclined, more especially ignorant priests, since it pretends to convey the express
sanction of the Apostolical Seat for the operations of infernal magic and necromancy.”

All these goetic tracts yielded a boundless profusion of angels (and demons), and I soon had
more of the fluttering creatures than I knew what to do with. In order to keep my work within
sizable limits, I started weeding out (Heaven forgive me!) what I considered to be the less
important names, or the ones about which little or no data could be found.

At this stage of the quest I was literally bedeviled by angels. They stalked and leaguered me,
by night and day. I could not tell the evil from the good, demons from daevas, satans from sera¬
phim; nor (to quote from a poem composed at the time) “if that world I could not hope to
prove,/Flaming with heavenly beasts, holy and grim,/Was any less real than that in which I
moved.” I moved, indeed, in a twilight zone of tall presences, through enchanted forests lit
with the sinister splendor of fallen divinities; of aeons and archons, peris and paracletes, elohim
and avatars. I felt somewhat like Dante, in the opening canto of The Divine Comedy, when,
midway upon the journey of his life, he found himself astray in a dusky wood. Or like some
knight of old, ready to try conclusions with any adversary, real or fancied. I remember one occa¬
sion—it was winter and getting dark—returning home from a neighboring farm. I had cut

3. Subsequently, in other lists of the seven (Enoch I, Esdras II, etc.), I came upon the names of the following
angels: Jophiel.Jeremiel, Pravuil, Salathiel, Sariel, Zachariel, and Zaphiel.

[xii] INTRODUCTION

across an unfamiliar field. Suddenly a nightmarish shape loomed up in front of me, barring my
progress. After a paralyzing moment I managed to' fight my way past the phantom. The next
morning I could not be sure (no more than Jacob was, when he wrestled with his dark antagonist
at Peniel) whether I had encountered a ghost, an angel, a demon, or God. There were other such
moments and other such encounters, when I passed from terror to trance, from intimations of
realms unguessed at to the uneasy conviction that, beyond the reach of our senses, beyond the
arch of all our experience sacred and profane, there was only—to use an expression of Paul’s
in I Timothy 4—“fable and endless genealogy.”

Logic, I felt, was my only safe anchor in reality; but if, as Walter Nigg points out, “angels
are powers which transcend the logic of our existence,” did it follow that one is constrained to
abandon logic in order to entertain angels? 4 For the sake of angels I was ready to subscribe to
Coleridge’s “willing suspension of disbelief.” I was even ready to drink his “milk of Paradise.”
But I was troubled. Never a respecter of authority, per se, particularly when it was backed by the
“salvific light of revelation,” I nevertheless kept repeating to myself that I was pitting my per¬
sonal and necessarily circumscribed experience, logic, and belief (or nonbelief) against the
experience, logic, and belief of some of the boldest and profoundest minds of all times—minds
that had reshaped the world’s thinking and emancipated it (to a degree, at any rate) from the
bondage of superstition and error. Still, I was averse to associating myself with opinions and creeds,
no matter how hallowed by time or tradition, or by whomsoever held, that were plainly repugnant
to common sense. A professed belief in angels would, inevitably, involve me in a belief in the
supernatural, and that was the golden snare I did not wish to be caught in. Without committing
myself religiously I could conceive of the possibility of there being, in dimensions and worlds
other than our own, powers and intelligences outside our present apprehension, and in this
sense angels are not to be ruled out as a part of reality—always remembering that we create what
we believe. Indeed, I am prepared to say that if enough of us believe in angels, then angels exist.

In the course of much reading in patristic lore I came upon a saying by St. Augustine. It is
taken from his Eight Questions (“de diversis questionibus octoginta tribus”). I wrote down the
saying on a piece of paper and carried it around with me for a long time, not as something I
concurred in, but as a challenge. This is what Augustine said: “Every visible thing in this
world is put under the charge of an angel.” Genesis Rabba, 10, puts it somewhat differently:
“There’s not a stalk on earth that has not its [protecting or guardian] angel in heaven.”

Here and there, wherever it suited his thesis or purpose, St. Paul found angels wicked (as in
Ephesians 6, etc.). In Colossians 2:17 he warns us not to be seduced by any religion of angels.
Furthermore, God himself, it appears, “put no trust in his servants ... his angels he charged with
folly” (Job 4:18). There was the further injunction in Hebrews 13, “Be not carried about
with divers and strange doctrines.” Sound advice! And I was fain to say to Paul, as Agrippa the
king said to him (in Acts 26:38), “Almost thou persuadest me to be a Christian.” But whose

4. Walter Nigg’s article “Stay you Angels, Stay with Me,” Harper s Bazaar, December 1962. The phrase
derives from Johann Sebastian Bach’s “Cantata for Michaelmas Day.”

INTRODUCTION [ x i i i ]

strange doctrines did Paul have in mind—Moses’? Isaiah’s? Koheleth’s? Peter’s? St. James’?
And if it is Paul who thus exhorts us in Hebrews (a book once reputedly his), one might ask: is
Paul a trustworthy counselor and guide—a man who, as he himself admits, was “all things to all
men,” and who honored and repudiated angels in almost the same breath? One thing I soon
realized: in the realm of the unknowable and invisible, in matters where a questioner is finally
reduced to taking things on faith, one can be sure of nothing, prove nothing, and convince
nobody. But more of this anon.

One of the problems I ran into, in the early days of my investigations, was how to hack my
way through the maze of changes in nomenclature and orthography that angels passed through
in the course of their being translated from one language into another, or copied out by scribes
from one manuscript to another, or by virtue of the natural deterioration that occurs with any
body of writing undergoing repeated transcriptions and metathesis. For example: Uriel,
“presider over Tartarus” and “regent of the sun,” shows up variously as Sariel, Nuriel, Uryan,
Jehoel, Owreel, Oroiael, Phanuel, Eremiel, Ramiel, Jeremiel, Jacob-Isra’el. Derivations and/or
variations ofHaniel, chief of principalities and “the tallest angel in Heaven,” may be set down in
mathematical equations, to wit: Haniel = Anael = Anfiel = Aniyel = Anafiel = Onoel =
Ariel = Simiel. The celestial gabbai, keeper of the treasuries of Heaven, Vretil, turns out to be
the same as, or can be equated with, or is an aphetic form of, Gabriel, Radueriel, Pravuil, Seferiel,
Vrevoil. In Arabic lore, Gabriel isjibril, Jabriel, Abrael, or Abru-el, etc. In ancient Persian lore he
was Sorush and Revan-bakhsh and “the crowned Bahman,” mightiest of all angels. To the Ethio¬
pians he is Gadreel.

Michael had a mystery name: Sabbathiel. He passed also for the Shekinah, the Prince of
Light, the Logos, Metatron, the angel of the Lord, and as St. Peter (for Michael, also, like the
prince of apostles, holds—or held—the keys of the kingdom of Heaven). In addition, as the
earliest recorded slayer of the Dragon, Michael may be considered the prototype of the redoubt¬
able St. George. To the ancient Persians he was known as Beshter, sustaiher of mankind.

Raphael, “christened” Labbiel when God first formed him, is interchangeable with Apha-
rope, Raguel, Ramiel, Azrael, Raffarel, etc. And, to make matters more complicated, our healing
angel operated under a pseudonym, Azariah (as in The Book of Tobit ). The Zohar equates
Raphael with a king of the underworld, Bael.

The archangel Raziel, “chief of the Supreme Mysteries,” and “author” of the famous Sefer
Raziel (Book of the Angel Raziel), answers to Akraziel, Saraqael, Suriel, Galisur, N’Zuriel, and
Uriel. The seraph Semyaza may be summoned up by the pronouncement of any of a string of
variations on his name—Samiaza, Shemhazai, Amezyarak, Azael, Azaziel, Uzza.

Metatron, the “lesser YHWH” (i.e., the lesser God) and twin brother of Sandalphon, also
had a mystery name, Bizbul. But Metatron had more than ioo other names (see Appendix)
and in magical rites he could be invoked by any of them.

The leopard-bodied Camael (alias Shemuel, Simiel, Quemuel, Kemuel), while serving in
Hell as a Count Palatine and ruler of the wicked planet Mars, served at the same time in Heaven
as an archangel of the divine presence. It was Camael (Kemuel) who accompanied God with a

[ x i v ] INTRODUCTION

troop of 12,000 spirits at the promulgation of the Holy Law. This is vouched for in legend. 5
According to another legend, 6 Camael was destroyed by Moses when he tried to hinder the
Lawgiver from receiving the Torah at the hand of God.

Satan paraded under, or hid behind, a bewildering array of forms and incarnations. The
“prince of the power of the air,” as Paul picturesquely dubs him, is our best example of a quick-
change artist in guises and appellatives. In Zoroastrian theosophy he is Ahriman, enemy of man
and God, a kind of ur-Satan (since Ahriman antedates by 1,000 years theJudaeo-Christian image
of a prince regent of evil). In Leviticus, he is Azazel, the “goat of the sin offering.” In Isaiah he is
Lucifer (or, rather, mistakenly identified as Lucifer). In Matthew, Mark, and Luke he is Beelze¬
bub, “lord of flies.” In Revelation he is “that dragon and old serpent, the Devil.” He is Mastema
and/or Beliar in The Book of Jubilees and The Book of Adam and Eve. He is Sammael in Baruch III,
The Chaldean Paraphrase of Jonathan, and The Martyrdom of Isaiah. In Enoch he is Satanail and
Salamiel. In The Apocalypse of Abraham and The Zohar he is Duma as well as Azazel.- In Falasha
lore he is Suriel, angel of death. And he is Beliar or Beliel in The Testament of the Twelve Patri¬
archs, The Zadokite Fragments (where Mastema also figures as an alternate to Beliar), and The
Sibylline Oracles. In the Koran he is Iblis or Eblis or Haris. And in Jewish tradition he is Yetzer-
hara, the personified evil inclination in man. To Shakespeare (I Henry IV) he is the “Lordly
monarch of the north”; to Milton ( Paradise Regained IV, 604) he is the “Thief of Paradise”;
to Bunyan ( Holy War) he is Diabolus. 7 But whatever his guise, the once familiar peripatetic
of Heaven is no longer to be found there, as guest or resident; nor is it likely that the black
divinity of his feet will ever again be sighted on the crystal battlements—unless he is forgiven and
reinvested with his former rank and glory, an eventuality the Church forbids its followers to
entertain as possible or desirable, since Satan and his angels have been cursed by the Savior
Himself “into everlasting fire” (Matthew 25:41).

Hell itself, one adduces from Enoch II, Testament of Levi, and other apocryphal and pseudepi-
graphic works, is not located where one would ordinarily suppose it to be, i.e., in the under¬
world, but in the “northern regions of the 3rd Heaven,” while Evil in its various aspects is
lodged in the 2nd as well as the 3rd and 5th Heavens. 8 The first 3 Heavens, according to the
Baruch Apocalypse (Baruch III), are “full of evil-looking monsters.” In the 2nd Heaven the fallen
angels (the amorous ones, those that coupled with the daughters of men) are imprisoned and
daily flogged. In the 5th the dread Watchers dwell, those eternally silent Grigori “who, with their
prince Salamiel, had rejected the Lord.” 9 When Paul was caught up in the 3rd Heaven, he en-

5. Rf. Moses Schwab, Vocabulaite de V Angilologie. According to Rabbi Abdimi, no less than 22,000 ministering
angels descended on Mt. Sinai on this historic occasion (see Midrash Tehillim on Psalm 68).

6. Louis Ginzberg, The Legends of the Jews III, 110.

7. A recent writer, Jean Lhermitte (True and False Possession, 1963), holds that “The Prince of Darkness no
longer appears as a personage ... but disguises himself willingly, even preferably, under the appearance of corporate
personalities or institutions.”

8. C. E. S. Wood, the American poet, in his Heavenly Discourse, gives Satan’s P.O. address as Washington, D.C.
That was back in 1927. His Satanic Majesty may have moved since then.

9. This must have been in the “north of the 5th Heaven, for elsewhere in the same Heaven, whither Zephaniah
claims a Spirit conveyed him, the Old Testament Prophet “beheld angels that are called Lords, and each had a crown
upon his head as well as a throne shining seven times brighter than the sun”—quoted by Clement of Alexandria from
the lost Apocalypse of Zephaniah.

INTRODUCTION [xv]

countered there “angels of evil, terrible and without pity carrying savage weapons.” 10 In a
word, at least 3 Heavens, or regions of at least 3 Heavens, were the abode of the eternally damned.

Now, to find Hell in Heaven should not have surprised this writer, or anyone with a
smattering of Greek mythology, for the paradisiacal Elysian Fields, “residence of the shades of
the Blessed,” are in the immediate vicinity of Hades. A rabbinic commentary ( Midrash Tamaim)
vouches for the fact that Hell and Paradise are “side by side.” This is close to what one finds in a
commentary on Psalm 90 ( Midrash Tehillim) where it is stated that there were seven things which
preceded the creation of the world, and that among the seven things were Paradise and Hell,
and that “Paradise was on the right side of God, Hell on the left." In a commentary on Ecclesi¬
astes ( Yalkut Koheleth) we learn that the two realms are actually only “a hand-breadth apart.”
This carefully calibrated survey is attributed to the Hebrew sage, Rab Chanina (Kahana), of the
late 3rd century c.e . 1 1

How incongruous, indeed how anomalous it was to plant Hell in Heaven must have occurred
finally to the Great Architect Himself for, one day, without fuss or fanfare, the entire apparatus
of evil—the arsenals of punishment, the chief Scourgers, the apostate angels, the horned or
aureoled spirits of wrath, destruction, confusion, and vengeance—was moved from the upper
to the lower world, where (if it is not too presumptuous to say so) all such paraphernalia and per¬
sonnel should have been installed in the first place.

The noted scholar R. H. Charles, in his introduction to Morfill’s translation of Enoch II,
observes in a footnote that “the old idea of wickedness in Heaven was subsequently banished
from Christian and Jewish thought.” True, and none too soon. For what assurance otherwise
would the faithful have been given that, on arrival in Heaven, they would not be lodged in one
of the enclaves of Hell?

Perhaps the best—or worst—example of the confusion to be found in noncanonical as well

10. The tact that in Paul’s day there still were angels of evil in Heaven “carrying savage weapons” would lead
one to suppose that the fighting on high did not end with Satan’s rout, and that Michael and his hosts won a Pyrrhic
victory, or at best a truce.

11. In this connection, the expression “Abraham’s bosom” (Luke 16), interpreted as denoting “the repose of the
happy in death,” may be cited here. The Apostles' Creed affirms that Jesus descended to Hell after the Crucifixion,
purportedly to liberate the “saints in chains” (the unbaptized patriarchs, Abraham among them) in order to transport
them to Paradise. The parable in Luke presupposes that Abraham is already there; and the fact that the rich man in
Hades (Dives) is able to converse with Abraham across the “great chasm” suggests that the chasm was not very wide,
and that, hence, Heaven and Hell were very close to each other, at least witmn speaking distance. Purgatory, it will
be noted, is not mentioned. The explanation is simple: it did not exist—not, anyway, until 604 c.e. Gregory the
Great invented it. Perhaps invention is too strong a term. Gregory very likely appropriated the notion of an “upper
Gehenna” from the ancient Jews, or from the empyrosis of the Greek stoics, or from the twelve cycles of purgation
of Zoroaster. Be that as it may, Purgatory was made official—it was “legislated into existence”—by decrees at the
Council of Lyons in 1274, at Florence in 1439, and again in the 1540’s at the Council of Trent, and is today part of
the religious belief of all or most Christians, except members of the Church of England which, in 1562, condemned
Purgatory as “a fond thing vainly invented and grounded upon no warranty of Scripture, but rather repugnant to
the Word of God.” We know of no angels, fair or foul, inhabiting or frequenting the place. According to Origen,
it is reserved for souls waiting to be purged of the “lighter materials” of their sins “so that they may enter the king¬
dom of Heaven undefiled.” The duration of souls in Purgatory, an indefinable time, may be cut down by indul¬
gences, prayers, and paid masses. Jews have their Yiskor, which is a prayer for the repose of the dead and is recited
on Yom Kippur, Sukkot, Passover, and Shavuoth. Where these Jewish dead are reposing is not clear. The Moslems
have their A1 Aaraaf, a region for “those who are [found] neither good nor bad, such as infants, lunatics, and idiots”—
Reader’s Encyclopedia, “Araf.”

[xvi] INTRODUCTION

as canonical lore is the case of Satan. The Old Testament speaks of an adversary, ha-satan. It is a
term that stood for an office; it did not denote the name of an angel. To the Jews of Biblical
times the adversary was neither evil nor fallen (the Old Testament knows nothing of fallen angels),
but a servant of God in good standing, a great angel, perhaps the greatest. However, he is no¬
where named. In Job he presents himself before the Lord in the company of other unnamed
“sons of God.” There is no question of his being evil or apostate. 12 The one instance where
ha-satan is given as satan without the definite article (I Chronicles 21), is now generally conceded
to be a scribal oversight. In a word, the Old Testament did not name its angels, except in Daniel,
a late, postexilic book. There only two angels are named: Michael and Gabriel (names, by
the way, that owe their origin to Babylonian-Chaldean sources). In the New Testament, on
the contrary, Satan is unequivocably a person, so named. Here he is no longer the obedient ser¬
vant of God, the “prime in splendour,” but the castout opponent and enemy of God, the Prince
of Evil, the Devil incarnate.

The transformation of ha-satan in the Old Testament into Satan in the New, and the con¬
flicting notions that arose as a consequence, are pointed up by Bernard J. Bamberger in his
Fallen Angels: “The classic expositions of the Jewish faith have implicitly or explicidy rejected the
belief in rebel angels and in a Devil who is God’s enemy. .. . The Hebrew Bible itself, correctly
interpreted, leaves no room for a belief in a world of evil powers arrayed against the goodness
of God. .. . Historical Christianity, on the other hand, has consistently affirmed the continuing
conflict between God and Satan.” This continuing conflict between God and Satan, one might
add, is little more than a recrudescence, with modifications, of the dualistic system that Christi¬
anity (along with Jewish sectarians of the post-Biblical era) inherited from Zoroastrianism.

Equally difficult to deal with was the question whether (and how many) other spirits in the
celestial hierarchy were good or evil, fallen or still upright, dwellers of Heaven or Hell. This was
a specially baffling problem and left me wandering about in a perpetual cloud of unknowing.
A case in point: In Enoch 1 , 6, Remiel is styled “one of the leaders of the rebel angels.” Farther
along in the same book, Chapter 18, Remiel is metamorphosed into “one of the seven holy ones
whom God set over those who rise.” In Revelation 9, Abaddon/Apollyon is the “angel of the
bottomless pit,” suggesting an evil spirit in the sense of a destroyer; but in Revelation 20,
Abaddon/Apollyon is manifestly good and holy, for here he is said to have “laid hold on the
dragon, that old serpent, who is the devil and Satan, and bound him a thousand years” (in The
Greater Key of Solomon Abaddon is “a name for God that Moses invoked to bring down the
blighting rain over Egypt”!). Vondel, the Dutch Shakespeare (1587-1678), tells us in his Lucifer
that Apollyon was known in Heaven, before he joined Satan, as the hierarch “of the snowy
wings.” To Bunyan in Pilgrim’s Progress Apollyon is an out-and-out devil, the devil, just as he is

12. The hasidic rabbi Yaakov Yitzhak of Pzysha, known as the holy Yehudi (d. 1814), makes this clear when he
declared that “the virtue of angels is that they cannot deteriorate.” See Martin Buber, Tales of the Hasidim, Later
Masters, p. 231. The fact that the adversary challenges God or questions Him docs not, ipso facto, make the adversary
evil or an opponent of God—-just as, when Abraham and Job "put God to the question, ’ they were not, on that
account, regarded as evil men, or even as presumptuous men. See Harry M. Orlinsky’s Ancient Israel, p. 30.

INTRODUCTION [xvii]

in secular writings generally. 13 Other examples, to cite a handful: Ariel, “earth’s great Lord”
and an aide to Raphael in the curing of disease, is at the same time a rebel angel in charge of pun¬
ishments in the lower world. Kakabel, a high holy prince who exercises dominion over the con¬
stellations, is in Enoch one of the apostates. The angel Usiel, Gabriel’s lieutenant in the fighting
on high, is designated a companion of the lustful luminaries who coupled with mortal women;
in Zoharic cabala he is the cortex (averse demon) of Gog Sheklah, “disturber of all things.”
Among the rabbis the opinion is divided with regard to the 90,000 angels of destruction. Are
they in the service of God or the Devil? Pirke Rabbi Eliezer inclines to the latter view. In the
Pirke they are called “angels of Satan.”

It is well to bear in mind that all angels, whatever their state of grace—indeed, no matter
how christologically corrupt and defiant—are under God, even when, to all intents and purposes,
they are performing under the direct orders of the Devil. Evil itself is an instrumentality of the
Creator, who uses evil for His own divine, if unsearchable, ends. At least, such may be gathered
from Isaiah 45:7; it is also Church doctrine, as is the doctrine that angels, like human beings, were
created with free will, but that they surrendered their free will the moment they were formed.
At that moment, we are told, they were given (and had to make) the choice between turning
toward or away front God, and that it was an irrevocable choice. Those angels that turned
toward God gained the beatific vision, and so became fixed eternally in good; those that turned
away from God became fixed eternally in evil. These latter are the demons, they are not the
fallen angels (an entirely different breed of recusants which hatched out subsequently, on Satan’s
defection). Man, however, continues to enjoy free will. He can still choose between good and
evil. This may or may not work out to his advantage; more often than not it has proved his
undoing. The best that man can hope for, apparently, is that when he is weighed in the balance
(by the “angels of final reckoning”), he is not found wanting. 14

Angels perform a multiplicity of duties and tasks. Preeminently they serve God. They do
this by the ceaseless chanting of glorias as they circle round the high holy Throne. They also
carry out missions from God to man. But many serve man directly as guardians, counselors,
guides, judges, interpreters, cooks, comforters, dragomen, matchmakers, and gravediggers.
They are responsive to invocations when such invocations are properly formulated and the
conditions are propitious. In occult lore angels are conjured up not only to help an invocant
strengthen his faith, heal his afflictions, find lost articles, increase his worldly goods, and procure
offspring, but also to circumvent and destroy an enemy. There are instances where an angel or

13. In Jewish lore, abaddon is a place—sheol, the pit, or the grave; nowhere is it the name of an angel or demon.
The term is personified for the first time in Revelation and appears as Abaddon (cap A). St. John makes Abaddon
synonymous with Apollyon and declares it to be the Greek form of the same angel. The Confraternity edition of
the New Testament adds here (Apocalypse 9:11): “in Latin he has the name Exterminans.” On the other hand. The
Magus, which offers a number of portraits of the archfiends in color, splits Abaddon and Apollyon into two separate
and distinct “vessels of iniquity,” showing Abaddon with tawny hair and Roman nose, Apollyon with russet beard
and hooked beak.

14. According to Abbot Anscar Vonier in The Teaching of the Catholic Church (1964), angels still enjoy free will.
This seems to be another or new interpretation of Catholic doctrine on the subject.

[xviii] INTRODUCTION

troop of angels turned the tide of battle, abated storms, conveyed saints to Heaven, brought down
plagues, fed hermits, helped plowmen, converted heathens. An angel multiplied the seed of
Hagar, protected Lot, caused the destruction of Sodom, hardened Pharaoh’s heart, rescued Daniel
from the lions’ den, and Peter from prison. To come closer to our own times: it will be recalled
that when Spinoza was “execrated, cursed, and cast out” from his community in Amsterdam
for holding among other “heretical views” that “angels were an hallucination,” the edict of
excommunication against him was drawn up by the rabbis “with the judgment of the angels.”

The might of angels, as made known to us in Targum and Talmud, is easily a match for
the might of the pagan gods and heroes. Michael overthrew mountains. Gabriel bore Abraham
on his back to Babylon, whither an unnamed angel later conveyed the prophet Habbakuk (by
the hair) from Judea, to feed Daniel pottage. 13 Jewish legend tells us that, during the siege of the
Holy City by Nebuchadnezzar, “the prince of the world” (Metatron? Michael? or perchance
Satan?) lifted Jerusalem “high in the air” but that God thrust it down again. 16 We know from
Revelation that seven angels of the wrath of God smote a “third part of the stars.” The mighty
Rabdos is able to stop the planets in their courses. The Talmudic angel Ben Nez prevents the
earth from being consumed by holding back the South Wind with his pinions. Morael has the
power of making everything in the visible world invisible. The Atlantean Splenditenes sup¬
ports the globe on his back. Ataphiel (Barattiel), hierarch of Merkabah lore, keeps Heaven from
tumbling down by balancing it on three fingers. The Pillared Angel (mentioned in Revelation)
supports the sky on the palm of his right hand. Chayyiel, the divine angel-beast, can—if he is so
minded—swallow the whole world in a single gulp. When Hadranicl proclaims the will of God,
“his voice penetrates through 200,000 firmaments.” It was Hadraniel who struck Moses “dumb
with awe” when the Lawgiver caught sight of the dread luminary in the 2nd Heaven. As late as
the 17th century, the German astronomer Kepler figured out (and somehow managed to fit
into his celebrated law of celestial mechanics) that the planets are “pushed around by angels.”

A brief word about the number of angels abroad in the world. Since the quantity, according
to Church doctrine, was fixed at Creation, the aggregate must be fairly constant. An exact figure
—301,655,722—was arrived at by 14th-century cabalists, who employed the device of “calcula¬
ting words into numbers and numbers into words.” This is a very modest figure if we regard
stars as angels (just as the Apocalyptics did: John in Revelation, Clement of Alexandria in
Stromata VI, etc.) and include them in the total. 17 Thomas Hey wood in his Hierarchy cautions
us metrically: “Of the Angels, th’exact number who/Shall undertake to tell, he shall grow/

15. See apocryphal additions to Daniel 5:86.

16. In 1291-1294 c.e., angels moved the house of the Virgin Mary from Nazareth to Dalmatia, thence to
various parts of Italy, finally depositing it in the village of Loretto. The miraculous haulage is the subject of a canvas
(now in the Morgan Library, New York), by the 15th-16th century artist Satume di Gatti.

17. Rabbi Jochanan (Talmud Hagiga 14a) reminds us that, far from having ceased being formed at Creation,
angels are born “with every utterance that goes forth from the mouth of the Holy One, blessed be He.” The Jewish
notion of a continuing act of Creation (as opposed to the tota simul doctrine of the early Church) is traditional in
Talmud, and embraces not only angels but all things formed in the first six days. This is clear from a hymn found in
Greater Hechaloth 4:2, where God is praised for not ceasing to create “new stars and constellations and zodiacal signs
that flow and issue from the light of His holy garment.”

INTRODUCTION [xix]

From Ignorance to Error; yet we may/Conjecture,” Albertus Magnus conjectured, and put
“each choir at 6,666 legions, and each legion at 6,666 angels.” But demons are winged horses
of another color. Unlike the angels, these apes of God are capable of reproducing their kind.
What is more, as Origen alerts us, “they multiply like flies.” So today there must be a truly
staggering horde of them. The problem of population explosion here is clearly something to
worry about. 18

As for the vernacular employed by angels, the odds favor Hebrew. In The Book of Jubilees
and in Targum Yerushalmi, we learn that the language God used at Creation and in the Garden
of Eden was Hebrew. Even the serpent spoke Hebrew, according to Midrash Lekah Genesis 31:1.
So, inferentially, angels also spoke it, or speak it. The Apocalypse of Paul puts it precisely:
“Hebrew, the speech of God and the angels.” Indeed, in rabbinic lore, and in sundry secular
writings, Hebrew is said to have been the language of all mankind up to the “confusion of
tongues,” an event that occurred at the building of the Tower of Babel in 2247 b.c.e. (as com¬
puted by Archbishop Ussher, noted 17th-century Irish theologian). 19

That the Torah was originally conceived and set down in Hebrew is a widely postulated
view among Jews, though disputed by Philo (who thought the language was Chaldean Aramaic)
and by Muslims generally (who claim it was Arabic). St. Basil thought it was Syriac. 20 On the
whole it is safe to say that the lingua franca of angels—of all spirits, in fact—is Hebrew. Some
exegetes hold that angels, being monolingual, speak the holy tongue exclusively, not even
understanding the closely related Aramaic (as specifically stated in The Zohar I, 92); other
authorities contend differently. They point out that Gabriel, Metatron, and Zagzagel each had
a knowledge of seventy languages. 21 In recent times, Sandalphon was overheard conversing in
Yiddish, the eavesdropper being the storyteller Isaac Bashevis Singer. Furthermore, we have it
on the word of the Swedish mystic Swedenborg that angels not only speak Hebrew, they also
write it. In his Heaven and Its Wonders and Hell, he avers that “a little paper was sent to me from
Heaven on which a few words were written in Hebrew.” This remarkable document, so far as
is known, was never produced for public scrutiny, nor has it ever turned up among Sweden¬
borg’s effects.

Are angels immortal? In the opinion of most scholars, yes. But are angels eternal? No.
God alone is eternal. 22 Still, the life span of angels is a fairly long one, starting from the moment
they were “willed into being” to the last crack of doom. But a number of angels have, mean-

18. Luther’s followers, in a work entitled Thealrum Diaholorum, not satisfied with the then-current estimates of
devils, raised the figure to 2.5. billion, later to 10,000 billion. A reassuring thought, provided by Hagiga 16a, is that
while “demons beget and increase like men, like men they die.”

19. At the Exodus and in the Wilderness, God also spoke Hamitic. He did this, it is said, in order to make Him¬
self understood by the Egyptian Moses and by Hamitic-speaking Jews who made up the greater bulk of Moses’
followers.

20. See The Book of Adam and Eve, p. 245.

21. Talmud Sotah, fol. 36, narrates that Gabriel taught Joseph seventy languages overnight. The angel Kirtabus
(in Tyana’s Nuctemeron) is described as a “genius of languages.”

22. John of Damascus qualifies this by saying in his Exposition of the Orthodox Faith: “God alone is eternal, or
rather. He is above the Eternal; for He, the Creator of times, is not under the dominion of Time, but above Time.”

[xx] INTRODUCTION

while, been snuffed out. 23 Thus God put an end to Rahab for refusing, as commanded,
to divide the upper and lower waters. 24 God burned the angels of peace and truth, along with
the hosts under them, as well as an entire legion of administering angels (Yalkut Shimoni), for
objecting to the creation of man—a project the Creator had His heart particularly set on and was
determined to carry through, although later He repented of the venture, as we learn from
Genesis 6:6. God also annihilated a whole “globe of angels,” the Song-Uttering Choristers, for
failing to chant the Trisagion at the appointed hour. And there is the case of a mortal doing
away with an immortal: Moses, who in fact did away with two of them—Kemuel (already
mentioned) and Hemah. This Hemah was the angel of fury “forged at the beginning of the
world out of chains of black and red fire.” Legend has it that, after swallowing the Lawgiver
up to the ankles, Hemah had to disgorge him at the timely intervention of the Lord. Moses then
turned around and slew the vile fiend.

While there are numerous instances of angels turning into demons, as exemplified in the
fall of one-third of the Heavenly hosts (Revelation 12), instances of mortals transformed into angels
(named angels) are rare. 25 Four instances have come to light, three deriving from passages in
Genesis and II Kings. The first relates to the patriarch Enoch, who was apotheosized into the
god-angel Metatron. The second relates to the patriarch Jacob, who became Uriel, then Isra’el,
“archangel of the power of the Lord” and chief tribune among the sons of God. 26 The third
relates to the prophet Elijah, who drove to Heaven in a fiery chariot and, on arrival, was trans¬
formed into the angel Sandalphon. 27 The fourth instance, vouched for in The Douce Apocalypse,
is that of St. Francis, who evolved into the angel Rhamiel. 28 Another instance is the transforming

23. The noted 12th-century Jewish poet and theologian, Judah ha-Levi (1085-1140) in his work called The
Book of Kuzari (IV), taught that there were two classes or species of angels. He wrote: “As for the angels, some are
created for the time being, out of the subtle elements of matter (as air or fire). Some are eternal (i.e., existing from
everlasting to everlasting), and perhaps they are the spiritual intelligences of which the philosophers speak.” He goes
on to say: “It is doubtful whether the angels seen by Isaiah, Ezekiel, and Daniel were of the class of those created
for the time being, or of the class of spiritual essences which are eternal.” What were they then? one might ask.
Saadia B. Joseph was of the opinion that they were visions seen during prophetic ecstasy rather than outward reali¬
ties. In the view of St.John of Damascus (700P-754?), Orthodox Faith, angels are immortal, but “only by grace, not
by nature.”

24. This “angel of insolence and pride” had two lives. He was deprived of the first for the reason given above.
Two thousand years later, resuscitated but still obdurate, he reappears at the Exodus. Here he is drowned by God
for espousing the cause of the Egyptians, which, as that nation’s tutelary angel, he was honor bound to do.

25. Origen’s belief in a “final restitution,” when God would forgive all his sinning creatures, even the most
damned, opened the door to a return of Satan to his archangelic perch in the Heavenly purlieus. Because of this
heretical belief Origen, it is said, was never canonized.

26. Prayer of Joseph.

27. Elijah-Sandalphon became the celestial psychopomp “whose duty it was,” says Pirke R. Eliezer, “to stand
at the crossways ot Paradise and guide the pious to their appointed places.”

28. According to Jewish tradition, all patriarchs, along with those who led exceptionally virtuous lives,
attained angelic rank when they got to Heaven. This, however, has been disputed: “the belief that the souls of the
righteous after death become angels has never been part of Jewish thought” ( Universal Jewish Encyclopedia I, 314).
That it was at one time part of patristic thinking can be deduced from Theodotus ( Excerpts ) to the effect that “those
who are changed from men to angels are instructed for a thousand years by the angels, after they are brought to
perfection” and that then “those who have been taught are translated to archangelic authority.”

INTRODUCTION [xxi]

of Anne, the Virgin’s mother, into the angel Anas ( q.v .). Mention might also be made here of
three Biblical psalmists—Asaph, Heman, and Jeduthun—who showed up in Heaven, with their
earthly names and occupations unchanged, as celestial choirmasters.

Regarding the sex or gender of angels, I was often hard put to arrive at any conclusion in
the matter, even with the help of scholars. True, angels are pure spirits and so should be presumed
to be bodiless and, hence, sexless. 29 But the authors of our sacred texts were not logicians or
men of science; in the main, they were prophets, lawgivers, chroniclers, poets. They did not
know how to represent invisible spirits other than by giving them visible, or tangible, embodi¬
ment: accordingly, they pictured angels in their own image (i.e., in the guise of men), acting
and talking and going about their business—the Lord’s business—the way men do. 30 Angels in
Scripture, as a consequence, were conceived of as male. 31 However, it was not long before the
female of the species began putting in an appearance. In early rabbinic as well as in occult lore,
there are quite a number of them: the Shekinah, for one. She was the “bride of God,” the divine
inwohnung in man, who dwelt with lawfully wedded couples and blessed their conjugal union.
There was Pistis Sophia (“Faith/Wisdom”), a high-ranking gnostic aeon, said to be the “pro¬
creator of the superior angels.” There was Barbelo, consort of Cosmocrator, a great archon,
“perfect in glory and next in rank to the Father-of-All.” There was Bat Qol, the “heavenly
voice” or “daughter of the voice” of Jewish tradition, a prophetess symbolized as a dove, who
gave warnings and counsel when the days of prophecy were over. Another female power that
comes to mind is the gnostic Drop or Derdekea. According to the Berlin Codex, Drop used to
descend to earth on critical occasions “for the salvation of mankind.” And there were the six
left-side emanations of God, created to counterbalance the ten male emanations that issued from
God’s right side. 32 And finally there was the vixen Eisheth Zenunim, angel of prostitution and
mate of Sammael. In Hebrew, eisheth zenunim means “woman of whoredom” and the epithet
applied with equal force to three other wives of Sammael: Lilith, Naamah, Agrat bat Mahlah.

29. In theology there are three classifications of spirit: (1) God, Who is divine spirit; (2) angels and demons,
who are pure spirits; and (3) man, who is impure spirit.

30. In The Zohar (Vayera 101a) we read: “When Abraham was still suffering from the effects of the circum¬
cision, the Holy One sent him 3 angels, in visible shape, to enquire of his well-being.” And the text goes on to say:
“You may perhaps wonder how angels can ever be visible, since it is written, ‘Who makes his angels spirits’ (Psalms
104:4). Abraham, however, assuredly did see them, as they descended to earth in the form of men. And, indeed,
whenever the celestial spirits descend to earth, they clothe themselves in corporeal elements and appear to men in
human shape.” But it is difficult to reconcile the foregoing with the statement in The Book of Jubilees (15:27) that
“all the angels of the presence and all the angels of sanctification” were already circumcised when they were created.
On the issue of the materiality of angels, authorities have been divided. Those who believe that angels are composed
of matter and form include Alexander of Hales, Bernard ofClairvaux, St. Bonaventura, Origen. Those who hold,
to the contrary, that angels are incorporeal include Dionysius the Areopagite, John of Rochelle, Moses Maimonides,
Maximus the Confessor, and William of Auvergne.

31. The Koran 53:27: “Those who disbelieve in the Hereafter [are those who] name the angels with the names
of females.”

32. In the texts of the early commentators, Moses of Burgos and Isaac Ben R. Jacob ha-Cohen, as in the supple¬
ment to The Zohar, there are also ten evil emanations (male), of which “only seven were permitted to endure.”
See Appendix.

[xxii] INTRODUCTION

This free-loving quartet constituted a kind of composite Jewish equivalent of the Sidonian
Astarte.

Zoroastrianism, which was not averse to including females in its pantheon, had its Anahita,
a lovely luminary characterized as “the immortal one, genius of fertilizing waters.” Offsetting
her was Mairya, evil harbinger of death, represented indiscriminately as male and female. She
(or he) tempted Zoroaster with the kingdoms of the earth, just as, in Matthew 4, Satan tempted
Jesus. Another angel of indeterminate sex was Apsu. In Babylonian-Chaldean mythology, Apsu
was the “female angel of the abyss”; but, though female, she fathered the Babylonian gods and
was at the same time the husband or wife of Tamat. She (or he) was slain finally by her (his)
son Ea. A true tumtum ! 33 It seems, also, according to Genesis Rabba and confirmed by Milton
in Paradise Lost I, 423-424, that angels; at least some of them, were able to change their sex at
will. The Zohar (Vayehi 232 b) phrases it this way: “Angels, who are God’s messengers, turn
themselves into different shapes, being sometimes female and sometimes male.”

To revert to the question as to whether angels have an existence outside Holy Writ, or
apart from the beliefs and testimony of visionaries, fabulists, hermeneuts, ecstatics, etc, Such a
question has been a debatable one from almost the start, even before the down-to-earth Sad-
ducees repudiated them and the apocalyptic Pharisees acknowledged and espoused them.
Aristotle and Plato believed in angels (Aristotle called them intelligences). Socrates, who
believed in nothing that could not be verified by (or was repugnant to) logic and experience,
nevertheless had his daimon, an attendant spirit, whose voice warned the marketplace philosopher
whenever he was about to make a wrong decision . 34 Now, to invent an angel, a hierarchy, or
an order in a hierarchy, required some imagination but not too much ingenuity. It was sufficient
merely to (1) scramble together letters of the Hebrew alphabet; (2) juxtapose such letters in
anagrammatic, acronymic, or cryptogrammatic form; (3) tack on to any place, property,
function, attribute, or quality the theophorous “el” or “irion.” Thus Hod (meaning splendor,
like zohar) was transformed into the angel Hodiel. Gevurah (meaning strength) burgeoned into
the angel Gevurael or Gevirion. Tiphereth (meaning beauty) provided the basis for the sefira
Tipherethiel. The lords of the various hierarchic orders came into being in similar fashion,
Cherubiel becoming the eponymous chief of the order of cherubim; Seraphiel, the eponymous
chief of the order of seraphim; Hashmal, of the hashmallim, etc. Countless “paper angels” or
“suffix angels,” many of them unpronounceable and irreducible to intelligent listing, were thus
fabricated; they passed, virtually unchallenged, into the religious and secular literature of the
day, to be accredited after a while as valid. In some cases they were given canonical or deutero-
canonical status. The practice preempted no one from begetting ex nihilo and ad infinitum his

33. Tumtum is a Talmudic term for any spirit whose sex could not be easily determined. See M. Jastrow,
Dictionary of the Targumin, Talmud Bahli and Yerusalmi, and the Midrashim Literature.

34. In the Middle Ages, the most eminent scholars and divines ranged themselves on opposite sides of the
question. And that is perhaps still true today; a belief in angels is part of the doctrine of three of the four major
faiths—Christian (mainly Catholics), Jewish (mainly orthodox), Mohammedan.

INTRODUCTION [xxiii]

own breed of angels, and putting them into orbit. 33 The unremittirtg industry of early cabalists
in creating angels spilled over into the raiding of pagan pantheons, and transforming Persian,
Babylonian, Greek, and Roman divinities into Jewish hierarchs. Thus the kerubim of the ancient
Assyrians—those huge, forbidding stone images placed before temples and palaces—emerge
in Genesis 3 as animate cherubim, guardian angels armed with flaming swords east of Eden
and, later, in upper Paradise, as charioteers of God (after Ezekiel encountered them at the River
Chebar). The Akkadian lord of Hell, the li^n-headed Nergal, was converted into the great, holy
Nasargiel, and in this acceptable guise served Moses as cicerone when the Lawgiver visited the
underworld. Hermes, the good daimon , inventor of the lyre and master of song in Greek
mythology, became in Jewish lore the angel Hermesiel and identified with David, “sweet singer
of Israel.” The rabbinic Ashmedai derived from the zend Aeshmadeva. Etc., etc.

The Church, let it be said to its credit, tried to call a halt to the traffic, although the Church
itself at one time recognized a considerable number of angels not in the calendar, and even per¬
mitted them to be venerated. 36 Scripture, as we have seen, gives the names of no more than two
or three angels. That there may well be seven named angels in Scripture is the subject of a paper
by this compiler; it is a thesis on which, admittedly, no two theologians are likely to agree.

In the “orthodox” count, fixed by the 6th-century pseudo-Dionysius (otherwise known as
Dionysius the Areopagite), 37 there are nine orders in the celestial hierarchy. But there are other
“authoritative” lists provided by sundry Protestant writers that give seven, nine, twelve orders,
including such rarely encountered ones as flames, warriors, entities, seats, hosts, lordships, etc.
The Dionysian sequence of the orders, from seraphim to angels (a sequence for which there is
no Biblical warrant, and which Calvin summarily dismissed as “the vain babblings of idle men”)
has likewise been shuffled about, some sources ranking seraphim last (rather than first), archangels
second (rather than eighth), virtues seventh (rather than fourth or sixth), and so on. 38

Miracles, feats of magic, heavenly visitations, and overshadowings are often ascribed to

35. Isaac de Acco (13th-14th century), a disciple of Nahmanides, “laid claim to the performance of miracles
by a transposition of Hebrew letters according to a system he pretended to have learned from the angels." See
A. E. Waite, The Holy Kabbalah, p. 53.

36. Certain early theologians like Eusebius (c. 263-c. 339) and Theodoret (c. 393-c. 458) opposed the veneration
of angels, and a Church council at Laodicea (343-381?) condemned Christians “who gave themselves up to a masked
idolatry in honor of the angels.” This, despite the fact that St. Ambrose (339?-397) exhorted the faithful, in his
De Viduis, 9, to “pray to the angels, who are given to us as guardians.” In the 8th century, at the 2nd Council of
Nicaea (787), there was another change of heart, for the worship of angelic beings was then formally approved.
The practice, nevertheless, seems to have fallen into disuse. Today there is a trend in some ecclesiastical circles to
revive it. The Dominican priest Pie-Raymond R6gamey, author of What Is an Angel? (1960), thinks that veneration
of angels is not a bad thing, but warns against the “danger of such devotion becoming superficial.”

37. The time that Dionysius lived and wrote has never been satisfactorily determined. Originally his writings
were attributed to one of the judges of the Greek areopagus (court), whom Paul converted (Acts 17:34). But scholars,
finding such dating untenable, moved the time ahead to the 6th century. However, according to a French legend
cited by A. B. Jameson ( Legends of the Madonna), “Dionysius the Areopagite was present at the death of the Virgin
Mary,” which would place him back in the 1st century. The legend relates that “Dionysius stood around the bier
beside the twelve apostles, the two great angels of death (Michael andGabriel), and a host oflamenting lesser angels.”

38. Cf. varying sequences of the ninefold hierarchy offered by Augustine (City of God), Gregory the Great
(Homilia and Moralia), Isidore of Seville ( Etymologiarum ), Bernard of Clairvaux (de consideration), Edmund Spenser
(An Hymne of Heavenly Beautie), Drummond of Hawthornden (Flowres of Sion), etc.

[ x x i v ] INTRODUCTION

different angels. 39 Thus, the three “men” whom Abraham entertained unawares have been
identified as God, Michael, and Gabriel; also, according to Philo, as the Logos, the Messiah, and
God. In Matthew, the news of Mary being found with child of the Holy Ghost is conveyed to
her spouse Joseph by the “angel of the Lord”; in Luke it is Gabriel who does the announcing—
not to Joseph but direct to Mary who, however, seems to know nothing of the matter. The over¬
night destruction of the army of Sennacherib, numbering 185,000 men, ascribed in II Kings to
the “angel of the Lord,” has been laid to the prowess of Michael, Gabriel, Uriel, or Remiel. No
one has yet, to the knowledge of this investigator, identified the specific “angel of the Lord”
whom David saw “standing between the earth and the heaven, having a drawn sword in his
hand stretched over Jerusalem” (I Chronicles 2:16). A good guess would be Michael, for that
battle-ax of God, when he is not in Heaven assisting Zehanpuryu or Dokiel in the weighing in
of souls, is busy on earth lopping off the heads of the unfaithful. 40

In their hurried exodus from Egypt, and in their encounter with Pharaoh’s horsemen at the
Red (Reed) Sea, the Hebrews were helped by “the angel of God, which went before . .. and
behind them ... in a pillar of fire and cloud” (Exodus 14). Here the identity of the angel of God
poses no problem: he was Michael or Metatron, each the tutelary prince-guardian of Israel.
However, Michael or Metatron did not fight alone: he had the aid of a swarm of “ministering
angels who began hurling [at the pursuing or retreating Egyptians] arrows, great hailstones, fire,
and brimstone.” 41 Present also, it is reported, were hosts of “angels and seraphim, singing songs
of praise to the Lord,” which must have helped considerably in turning the tide of battle.
On the enemy side, harrying the Hebrews, was the guardian angel of Egypt, once holy but now
corrupt. It appears though that Egypt had more than one guardian angel—four in fact, and that
they all showed up, armed to the teeth. Various sources identify them as Uzza, Rahab, Mastema.
and Duma. The fate of Rahab we know: he was drowned, along with the Egyptian horsemen.
Mastema and Duma went back to Hell, where they had unfinished business to attend to. As for
Uzza, some authorities say he was actually Semyaza, grandfather of Og, a leader of the fallen
angels; and that since the Red Sea episode, and after his unfortunate affair with the maiden
Ishtahar (immortalized in song by Byron), he hangs head down between Heaven and earth in
the neighborhood of the constellation Orion. Indeed, Graves and Patai in their Hebrew Myths
say that Semyaza is merely the Hebrew form for the Greek Orion.

39. Miracles and magic were not always frowned upon by the Church, despite Jesus’ exhortation against
signs and wonders as a basis for belief (John 4:48). When Pico della Mirandola (1463-1494) declared that “no science
yields greater proof of angels, purgatory, hellfire, and the divinity of Christ than magic and the Kabbalah,” Pope
Sixtus IV “was delighted and had the Kabbalah translated into Latin for the use of students of divinity” (Albert
C. Sundberg, Jr., in The Old Testament of the Early Church, Harvard Theological Studies, 1964). However, a commis¬
sion appointed by a succeeding pope, Innocent VIII, condemned at least ten of Pico’s theses as “rash, false, and hereti¬
cal.” This seems to have been the attitude of the Church thereafter, the cabala being proscribed as a Jewish system of
black magic, the “laboratory of Satan.”

40. Tractate Beshallah, Mekilta de Rabbi Ishmael, vol. 1, p. 245.

41. Martin Buber, Tales of the Hasidim, Later Masters, chapter on Rabbi Yaakov of Sadagora. While God,
naturally, rejoiced over the victory of His Chosen People, He did not like to see His angels crowing over it. Thus, the
Talmudists describe God as silencing an angelic chorus that chanted hallelujahs when the Egyptian hosts met with
disaster, by crying out: “How dare you sing in rejoicing when my handiwork [i.e., the Egyptians] is perishing in the
sea!” [R/ Ben Zion Bokser, The Wisdom of the Talmud, p. 117.]

INTRODUCTION [xxv]

Jacob’s antagonist at Peniel was God, as Jacob himself finally figured out when day broke
(Genesis 32:30). But our learned rabbis, after pondering the text, have concluded that the antago¬
nist was not God but an angel of God, and that he was either Uriel, Gabriel, Michael, Meta-
tron, or even Sammael, prince of death. 42

When Enoch was translated to Heaven, his angelic guide, according to Enoch’s own testi¬
mony, was Uriel. But later on in the same book (Enoch I) Uriel turns out to be Raphael, then Raguel,
then Michael, then Uriel all over again. Apparently they were the same angel, for Enoch
throughout speaks of “the angel that was with me.” But perhaps it is too much to expect Enoch
to be consistent. He is, as we have seen, notoriously unreliable. True, we do not have his original
scripts, or even early copies; the writings accredited to him have come down to us in a hopelessly
corrupt form, much of it clearly “doctored” to conform to the views of interested parties. Still
it is hard to believe he was a clear thinker or accurate reporter, although he purports to have
been an eyewitness in many of the incidents he describes.

The habitat of angels proved equally perplexing. In the opinion of Aquinas, angels cannot
occupy two places at the same time (theoretically it would not be impossible for them, being
pure spirits, to do so). On the other hand, they can journey from one place to another, however
far removed, in the twinkling of an eye. In angelology, one comes upon instance after instance
where an angel is a resident of, or presider over, two or three Heavens simultaneously. Thus, in
Hagiga 12b, Michael is the archistratege of the 4th Heaven. Here he “offers up daily sacrifice.”
But Michael is also governor of the 7th and 10th Heavens. As for Metatron,.he is' reputed to
occupy “the throne next to the throne of Glory,” which would fix his seat in the 7th Heaven,
the abode of God. But we find Metatron, like Michael, a tenant of the 10th Heaven, the primum
mobile, which is likewise the abode of God—when, that is, God is not in residence in the
7th.

Gabriel, lord of the 1st Heaven, has been glimpsed sitting enthroned “on the left-hand side
of God (Mctatron’s throne, then, must be on God’s right). 43 This would indicate that Gabriel’s
proper province is not the 1st but the 7th or 10th Heaven (it was in the 10th Heaven that Enoch
beheld “the vision of the face of the Lord”). However, according to Milton in Paradise Lost IV,
549, Gabriel is chief of the angelic guard placed over Paradise, and Paradise being in the 3rd
Heaven, we should, accordingly, find the enthroned Annunciator camping out there.

Logically, one should look for Shamshiel, prince of Paradise, 44 in zebul or sagun (the 3rd
Heaven) where Azrael, suffragan angel of death, lodges, next to the Tree of Life. But some

42. There are any number of princes or angels of death. Prominent among them, besides Sammael, are Kafziel.
Kezef, Satan, Suriel, Yehudiam, Michael, Gabriel, Metatron, Azrael, Abaddon/Apollyon. They are all under orders
from God. When they fail to accomplish their mission, as in the case of Moses who refused to give up the ghost, then
God Himself acts as His own angel of death. According to legend (Ginzberg, The Legends ofthe Jews III, 473), after
God used His best arguments to persuade the aged Lawgiver that he would be better off dead than alive, and the
Lawgiver still proving stubborn, God descended from Heaven (in the company of Michael, Gabriel, and Zagzagel)
and “took Moses’ soul with a kiss” (Jude 9). The legend goes on to say that God then buried Moses, but “in a spot
that remained unknown, even to Moses himself.”

43. It is here also "on the right hand of God the Father Almighty” that Jesus sits, according to the Apostles’
Creed.

44. Other princes of Paradise include Johiel, Zephon, Zotiel, Michael, Gabriel.

[ x x v i ] INTRODUCTION

sources place Shamshiel in charge of the 4th Heaven (also called zebul). 45 On the other hand, if
we go by The Book of Jubilees, Shamshiel is chief of the Watchers, and so properly he would be
overseeing the 2nd or 5th Heaven, where the Watchers dwell, “crouched in everlasting despair.”
Furthermore, in the guise of Shemuiel (the archonic warden who stands at the windows of
Heaven “listening for the songs of praise ascending from synagogues and houses of study below”),
Shamshiel would be posted at the portal of the 1st Heaven. Which leaves Shamshiel where?
Obviously, in an emergency, it would be difficult to locate him.

A final instance: Zagzagel or Zagzagael, prince of the Torah, “angel with the horns of glory,”
is the celestial guard of the 4th Heaven—let us bear in mind that Shamshiel is already in charge
at this level—and Zagzagel, being at the same time seneschal of the 7th Heaven, his stewardship
of the 4th Heaven poses a knotty problem. Confusion without end ! One is constrained to cry
out, with the dying Goethe: “More light!”

A contemporary of the great Hillel, Ben Hai Hai (identified with another noted rabbi of
his day, Ben Bag Bag) used to say: “According to the labor is the reward.” 46 Goethe in Faust,
part 6, comforts his readers with a similar maxim: “Kuhn das Miihen, herrlich der Lohn”—
“Daring the labor, lordly the reward.”

If there is any reward for the labor of compiling this Dictionary, it is in the knowledge that
every effort has been made to keep the sins of commission and omission down to a minimum
(and no one knows better than the author how many sins may be committed in the course of
such a work). There are still many problems left unresolved here. This is due either to the
inaccessibility of much of the extant material in the field or to its indecipherability, or because
the wit and wisdom to provide the solutions were wanting. Future investigators, better equipped,
for whom some of the underbrush has been cleared away, may be able to provide the solutions,
along with the names of additional angels that no doubt will turn up in new finds. I might
interpose here (to paraphrase Rabbi Nathan’s famous dictum, “He who preserves a life preserves
a world”) that the preserving of a single angel—not one of the “suffix” creatures—is like pre¬
serving a whole hierarchy. The task certainly is not an easy one, but it may prove easier than
the one confronting this voyager when he started out on his quest, primed with only the
scantiest notion of the labor that lay ahead.

A good way to conclude this Apologia pro libro suo is to quote from a recently published
paper on the guise of angels. It was there intimated that “in view of the continuing hold of the
supernatural over the minds of men, and the fact that a belief in the existence of angels (and
demons) is an article of faith with two of our major world religions, and part of the tradition
of at least four of them (Persian, Jewish, Christian, Muslim), it is highly probable that we shall
have the winged creatures with us for a long, long time to come.” True, we may not always
know whether we are in the presence of “a spirit of health or goblin damned,” whether we are
being fanned by “airs from Heaven or blasts from Hell,” but it is best to be on guard. Even
Satan, as Paul cautioned us, can show himself transformed into an angel of light.

45. In Peter de Abano, Heptameron, zebul is also a designation for the 6th Heaven.

46. Pirke Aboth, chapter 5, mishna 26.

ACKNOWLEDGMENTS

In the course of compiling this Dictionary, I availed myself of the counsel, knowledge, and help of a host
of friends. Some read early versions of the text; others were generous with the loan of books; still others
brought to my attention sources of information I might otherwise not have known. To all such, my
gratitude and thanks. Appreciating the fact that a list of persons to whom one is indebted is hardly ever
complete, I ask indulgence of those whose names are here omitted, not through any conscious act of
mine, but by virtue of a faulty memory—a malady from which, I gather, many human beings suffer.

From almost the beginning, two scholars encouraged and sustained me; also, on occasion, rescued
me from exegetical pitfalls: Dr. Harry M. Orlinsky, professor of Bible at Hebrew Union College-
Jewish Institute of Religion, New York, and Dr. Abraham Berger, chief of the Jewish Division, New
York Public Library. In acknowledging my indebtedness to these distinguished colleagues and friends,
I absolve them at the same time of responsibility for any errors, oversights, theological sins, indefensible
assumptions or conclusions of which I may be guilty, and which are apt to occur in a work of this kind
and extent, despite every effort at rooting them out. The responsibility is solely mine. I cheerfully
shoulder it. And I leave it to Hamlet’s “angels and ministers of grace’’ to defend me.

In the Oriental Division of the New York Public Library where I was (and still am) a frequent
visitor, I benefited greatly from the friendly interest and wide-ranging knowledge of Francis Paar and
Zia U. Missaghi (Ray Lord). They were unsparing of their time and help. In the Rare Book Room and
in the quarters of the Berg Collection at the same institution I found the directors and the staff members
equally knowledgeable, obliging, and helpful.

Gershom Scholem of the Hebrew University, Jerusalem, in response to my inquiries as to the identity
of the right and left emanations of God (the sefiras), generously provided me with their names, along
with the sources where I might come upon them (the 16th-century texts of Jacob and Isaac ha-Cohen of
Soria). I am extremely grateful to Dr. Scholem. I am grateful to Dr. Solomon Zeitlin of Dropsie College,
Philadelphia, for trying to “authenticate” the seven archangels “that stand and enter before the glory of
the Lord” (The Book of Tobit). I am indebted to Prof. Theodor H. Gaster of Columbia University for
his interesting observations on the angel Suriel; and to Prof. Bruce M. Metzger of Princeton for making
clear his views on Jeremiel and Uriel as being the same angel under different names. I am equally under
obligation to Dr. Meir Havazelet of Yeshiva University, New York, who culled angels for me from the
minor midrashim and who did not hesitate to ring me up in the middle of the night to spell out the
names of winged creatures he had suddenly come across (in hechaloth or Merkabah lore) and which, he
feared, I might have overlooked.

xxvii

[xxviii] ACKNOWLEDGMENTS

I would be remiss if I did not speak here of the help accorded me by the late H. D. (Hilda Doo¬
little), noted American poet long resident abroad. She was an avid reader in esoterica; also a devout
believer in angels, whom she invoked by name and apostrophized in song. From Zurich, where she made
her home for many years until her recent death, she sent me rare books in practical cabala “for our
mutual benefit.” Our friendship, though brief and late in coming, I count among my most cherished
memories.

Perhaps this would be a good place to make general acknowledgment to editors, authors, pub¬
lishers, heads of libraries and museums, custodians or owners of works of art, for permitting the use of
illustrations over which they hold the right of reproduction. Specific acknowledgment is made through¬
out the Dictionary where such illustrations appear. And, for their friendly cooperation, help, patience,
and indulgence, I am happy to record my gratitude to the editorial and production staffs of The Free
Press and The Macmillan Company.

This would be a good place also to speak of the unwavering interest, devotion, and faith in my
work on the part of my wife Mollie, who proved to be at all times my severest critic (hence, my
best friend). To her I owe and acknowledge a debt of gratitude which I know I shall never be able
fully to discharge.

And now, without interruption, a roster of those many others who, over the years, in greater or
lesser degree, and perhaps without themselves being aware of having done so, enlivened and enhanced
my labors, if only through a chance remark, an apt quotation, the verification of a date or the title of a
book. Here then they are, from A to Y:

John Williams Andrews, Professor Charles Angoff, Oscar Berger, Rabbi Ben Zion Bokser,
Josephine Adams Bostwick, Edmund R. Brown, Eric Burger, Vera and Eduardo Cacciatore, Herbert
Cahoon, Leo Cherne, Thomas Caldecot Chubb, Frank E. Comparato, Miriam Allen De Ford, Eugene
Delafield, Arto DeMirjian, Jr., Dr. Alfred Dorn, Alexis Droutzkoy, Dan Duffin, Richard Ellis, Prof.
Morton S. Enslin, John Farrar, Emanuel Geltman, Dr. Jivko Ghelev, Louis Ginsberg, Dean Loyd
Haberly, the late Prof. Moses Hadas, Geoffrey Handley-Taylor, Hector Hawton, Prof. Abraham
Joshua Heschel, Richard Hildebrand, Calvin Hoffman, Arthur A. Houghton, Jr., James Houston, W.
Carter Hunter, Sulamith Ish-Kishor, Jeremiah Kaplan, Abraham Eli Kessler, John Van E. Kohn, Surya
Kumari, Myra Reddin Lalor, Isobel Lee, Dr. Elias Lieberman, Dr. Gerhard R. Lomer, Eugenia S. Marks,
Prof. Alfeo Marzi, Samuel Matza, Edward G. McLeroy, Gerard Previn Meyer, Martha Mood, Prof.
Harry Morris, Kay Nevin, Rabbi Louis I. Newman, Louise Townsend Nicholl, Hugh Robert Orr, Jane
Blaffer Owen, Mrs. Lori P. Podesta, Jane Purfield, Prof. Joseph Reider, Mrs. R. S. Reynolds, Sr.,
Rossell Hope Robbins, Leighton Rollins, Liboria Romano, Sylvia Sax, Howard Sergeant, Robert
Sargent Shriver, Jr., Isaac Bashevis Singer, Chard Powers Smith, the late Prof. Homer W. Smith,
Sidney Solomon, Prof. Walter Starkie, Rabbi Joshua Trachtenberg, Prof. Joseph Tusiani, Valery Webb,
Charles A. Wagner, Vivienne Thaul Wechter, Prof. Robert H. West, John Hall Wheelock, Estelle
Whelan, Basil Wilby, Claire Williams, Prof. Harry A. Wolfson, Dr. Amado M. Yuzon.

A’albiel —an angel in the service of the arch¬
angel Michael. [Rf. M. Gaster, Wisdom of the
Chaldeans.]

Aariel (“lion of God”)—the name of an angel
found inscribed on an Ophitic (gnostic) amulet
alongside the name of the god Ialdabaoth (q.v.).
[R/! Bonner, Studies in Magical Amulets.]

Aba —an angelic luminary concerned with
human sexuality and who may be invoked in
cabalistic magical rites. Aba serves as a ministering
angel to Sarabotes (who is Friday ruler of the
angels of the air). [See Abalidoth. Rf. de Abano,
The Heptameron; Barrett, The Magus; Masters, Eros
and Evil.]

Ababaloy —an angel invoked in Solomonic
incantation operations. Ababaloy is mentioned in
the black-magic manual, Grimorium Verum.

Abachta (Abagtha)—in rabbinic writings, one
of the 7 angels of confusion, the other 6 being
Barbonah (Harbonah), Bigtha, Carcas, Biztha,
Mehuman, and Zether. Abachta is also numbered
among the “pressers of the winepress.” [Rf Ginz-
berg. The Legends of the Jews IV, 374.]

'Abaddon (Abbad on, the “destroyer”)—the
Hebrew name for the Greek Apollyon, “angel of
the bottomless pit,” as in Revelation 9:10; and
the angel (or star) that binds Satan for 1,000 years,
as in Revelation 20. The Thanksgiving Hymns (a
copy of which turned up among the recently dis¬
covered Dead Sea scrolls) speaks of “the Sheol of
Abaddon” and of the “torrents of Belial [that]
burst into Abaddon.” The lst-century apocryphon
The Biblical Antiquities of Philo speaks of Abaddon
as a place (sheol, hell), not as a spirit or demon or
angel. In Paradise Regained (IV, 624) Milton like¬
wise employs Abaddon as the name of a place,
i.e., the pit. As far as is known, it was St. John,
who first personified the term to stand for an
angel. In the 3rd-century Acts of Thomas, Abaddon
is the name of a demon, or of the devil himself—
which is how Bunyan regards him in Pilgrim’s
Progress. According to Mathers, The Greater Key
of Solomon, Abaddon is a name for God that Moses
invoked to bring down the blighting rain over
Egypt. The cabalist Joseph ben Abraham Gikatilla
denominates Abaddon as the 6th lodge of the 7
lodges of Hell (arka), under the presidency of the
angel Pasiel (q.v.). Klopstock in The Messiah calls

1

[2] ABADON I ABDIA

Abaddon “death’s dark angel.’’ A reference to
Abaddon’s “hooked wings” occurs in Francis
Thompson’s poem “To the English Martyrs.” [See
Apollyon.] Abaddon has also been identified as the
angel of death and destruction, demon of the
abyss, and chief of demons of the underworld
hierarchy, where he is equated with Samael or
Satan. [R/. De Plancy, Dictionnaire Infernal;
Grillot, A Pictorial Anthology of Witchcraft, Magic
and Alchemy, p. 128.] In the latter work, Abaddon
is the “Destroying Angel of the Apocalypse.” In
Barrett, The Magus, Abaddon is pictured, in color,
as one of the “evil demons.”

Abadon—a term for the nether world (see
Abaddon). The spelling here (with one ‘d’) is from
The Zohar (Deuteronomy 286a).

Abagtha [Abachta]

Abalidoth—a celestial luminary who, like the
angel Aba ( q.v .), is concerned with human sexual¬
ity. Abalidoth is a minister-angel serving King
Sarabotes, Friday ruler of the angels of the air. [Rf
Barrett, The Magus II; Masters, Eros and Evil.]

Abalim (Arelim)—an order of angels known in
Christian angelology as thrones. The equation is
put thus in The Magus. “Thrones, which the
Hebrew call Abalim, that is, great angels, mighty
and strong.” The chief intelligences (i.e., angels)
of the order are Zaphkiel and Jophiel (qq.v.).

Aban—in ancient Persian lore, Aban is (or was)
the angel of the month of October. He governed
also the 10th day of that month. [Rf Hyde,
Historia Religionis Veterum Persarum .]

Abariel—in ceremonial magic tracts, an angel
used for invoking. The name Abariel is found
inscribed on the 2nd pentacle of the moon. [Rf
Mathers, The Greater Key of Solomon .]

Abaros [Armaros]

Abasdarhon—supreme ruling angel of the 5th
hour of the night. [R/! Waite, The Lemegeton .]

Abathur Muzania (Abyatur)—in Mandaean
cosmology, the uthra (angel) of the North Star. He
presides over the scales in which the human soul is
weighed at the death of the body. Cf Ashriel and

Monker (the latter, the Mohammedan black
angel), both credited with performing a similar
task. [Rf. Drower, The Mandaeans of Iraq and Iran.]

Abay—an angel of the order of dominations
(dominions), invoked in cabalistic conjuring rites.

Abbadon [Abaddon]

Abbadona—a fallen angel, a seraph, at one
time the chosen companion of the faithful Abdiel
(q.v.). In Klopstock, The Messiah, Canto 21,
Abbadona, not wholly committed to the rebellion
and constantly bemoaning his apostasy, is called
“the penitent angel.” It should be pointed out,
however, that a fallen angel cannot repent—not,
at least, in Catholic doctrine—for once an angel
sins, he is “fixed eternally in evil” and his mind,
accordingly, can think evil only.

Abbaton—a name of God or of a holy angel
employed in Solomonic conjurations to command
demons. [Rf. Mathers, The Greater Key of Solomon.]
The word has the meaning of death and, in this
sense, Abbaton is Death and a guardian spirit in
Hell. [Rf. the Coptic Book of the Resurrection of
Christ by Bartholomew the Apostle, segments of
which are quoted by M. R. James in The Apocry¬
phal New Testament .]

Abdals (“the substitutes”)—in Islamic lore, the
name given to 70 mysterious spirits whose identi¬
ties are known to God alone, and through whose
operations the world continues to exist. When one
of these divine entities dies (the Abdals are not,
apparently, immortal), another is secretly appoint¬
ed by God to replace him. Of the 70, two score
reside in Syria. (Cf. “The Just” in Jewish folklore,
and the Lamas of India.)

Abdia (‘ ‘servant”)—the name of an angel that
appears on the external circle of the pentagram
of Solomon. Abdia is listed in Figure 156 in
Waite, The Lemegeton. The listing of an angel in a
book of black magic does not mean necessarily
that he is evil. Many good and great angels are so
listed; also, many good and great angels are in
Hell, stationed there to serve God’s purpose—just
as there are evil angels in certain quarters in
Heaven (the grigori, for example).

Angel with the Key of the Abyss by Albrecht Diirer. Gravure on wood, in the Bibliothique
Nationale. The angel is Abaddon/Apollyon. From Willi Kurth, The Complete Woodcuts of Albrecht
Diirer. New York: Dover Publications, 1963.

[4] ABDIEL I ACCUSING ANGEL

Abdiel (‘ ‘servant of God”)—the earliest trace¬
able reference to Abdiel as an angel is in The Book
of the Angel Raziel, a Jewish cabalistic work of the
Middle Ages written in rabbinic Hebrew, the
authorship credited to Eleazor of Worms. In
Paradise Lost V, 805, 896, Abdiel is the “flaming
seraph” who routs Ariel, Arioc, and Ramiel (rebel
angels among Satan’s hosts) on the first day of
fighting in Heaven. Satan himself reels from
Abdiel’s “mighty sword stroke.” Milton hails the
seraph as “faithful only hee; among innumerable
false, unmov’d,/Unshak’n, unseduc’d” (896-897).
West in Milton and the Angels, p. 124, states that
Abdiel as an angel was invented by Milton;
however, on p. 154, Professor West correctly
points out that Abdiel is to be found in The Book
of the Angel Raziel (op. cit.). In the Bible (I Chron¬
icles), Abdiel is not the name of an angel but of a
mortal, a Gedite, a resident of Gilead. This is
doubtlessly the original source for the name.
Abdiel figures as an angel in Anatole France’s
fictional The Revolt of the Angels. Here Abdiel is
known as Arcade.

Abdizriel (Abdizuel)—in the cabala, one of 28
angels ruling the 28 mansions of the moon. [Rf.
Barrett, The Magus.] For the names of all 28
angels, see Appendix.

Abedumabal (Bedrimulacl)—in the goetic
tract Grimorium Verum, an angel invoked in
magical prayer.

Abel (“meadow”)—souls on arrival in Heaven
are judged by Abel, who is one of 12 powers
engendered by the god laldabaoth (q.v.). He is
also of the angels of the 4th Heaven ruling on
Lord’s Day and invoked from the east. In The
Testament of Abraham 13:11, Abel is the angel
“before whom every soul must appear for
judgment after Enoch, the heavenly scribe,
fetches the book containing the record of the soul
in question.” [Rf. Doresse, The Secret Books of the
Egyptian Gnostics; Barrett, The Magus II.]

Abelech (Helech)—in occult lore, a name of
God or of an angel invoked to command demons.
[Rf Mathers, The Greater Key of Solomon.]

Abezi-Thibod (“father devoid of counsel”)—
in early Jewish lore, Abezi-Thibod is another
name for Samael, Mastema, Uzza, and oth.r chief
devils. He is a powerful spirit who fought Moses
in Egypt, hardened Pharaoh’s heart and assisted
Pharaoh’s magicians. He was drowned (with
Rahab, q.v.) in the Red (i.e., Reed) Sea. With
Rahab, he shares the princedom over Egypt. In
The Testament of Solomon (Jewish Quarterly Review,
London, 1889, XI), Abezi is the son of Beelzeboul
(Beelzebub) and the demon of the Red Sea: “I am
a descendant of the archangel,” he declares.

Abheiel—one of the 28 angels'ruling the 28
mansions of the moon.

Abiou—corresponding angel of Eiael (q.v.).

Abiressia—in gnostic lore, Abiressia is one of
12 powers engendered by the god laldabaoth. [See
Abel. Rf. Doresse, The Secret Books of the Egyptian
Gnostics II.]

Ablati—in Solomonic magical tracts, an angel
invoked in the Uriel conjurations. He is “one of
four words God spoke to his servant Moses,” the
other 3 words being Josta, Agla, and Caila. [Rf.
Grimorium Verum; Shah, The Secret Lore of Magic;
Waite, The Book of Ceremonial Magic.]

Aboezra—an angel so named in The Book of
Ceremonial Magic —“the most holy Aboezra.” He
is invoked in the benediction of the Salt, as
prescribed in the Grimorium Verum.

Abracadabra (“I bless the dead”)—one of 3
holy names invoked in the conjuration of the
Sword. The word is one of the most ancient in
magic; it derives, so it is said, from the Hebrew
“ha brachah dabarah” (“speak the blessing”). As
an amulet or charm, inscribed on parchment, it
was hung around the neck to ward off disease.
The invocant, when chanting the word, reduced
it letter by letter until he had only the final “A”
left. [See Abraxas.]

Abrael [Abru-El]

Abragateh—a spirit or angel invoked in
Solomonic prayer by the Master of the Art. [Rf.
Mathers, The Greater Key of Solomon.]

Abramus [Abrimas]

Abrasiel—an angel of the 7th hour of the day,
operating under the rulership of Barginiel. [Rf.
“The Pauline Art” in Waite, The Book of Cere¬
monial Magic, p. 67.]

Abraxas (Abraxis, Abrasax, etc.)—in gnostic
theogony, the Supreme Unknown; in Persian
mythology, the source of 365 emanations. The
name Abraxas is often found engraved on gems
and used as an amulet, or for incantation. In the
cabala, he is the prince of aeons. He is encountered
in The Sword of Moses, The Book of the Angel
Raziel, and other tracts of magic and mysticism.
According to the older mythographers, Abraxas
is, or was, a demon, and placed with the Egyptian
gods. The word “abracadabra” is reputedly
derived from Abraxas. Originally it was a word
expressing, in the gnostic system, the aeons or
cycles of creation; in a deeper sense, it served as a
term for God. The gnostic writer Basilides, who
is said to have invented Abraxas, according to
Forlong, Encyclopedia of Religions, claims that
Abraxas was the archon-ruler of 365 Heavens, and
acted as mediator between the animate creatures
of the earth and the godhead. [See pictorial repre¬
sentation of a cock-headed Abraxas in Budge,
Amulets and Talismans, p. 208.]

Abrid—in occult lore, an angel of the summer
equinox, effective especially as an amulet against
the evil eye. [Rf Trachtenberg, Jewish Magic and
Superstition, p. 139, where Abrid is listed with
half a dozen other memunim, i.e., deputy angels.]

Abriel—one of the angels of (or formerly of)
the order of dominations, invoked in cabalistic
rites. [Rf The Sixth and Seventh Books of Moses.]

Abrimas—an angel invoked at the close of the
Sabbath. [Rf Trachtenberg, Jewish Magic and
Superstition, p. 139.]

Abrinael [Abrunael]

Abru-El (“power of God”)—the Arab equi¬
valent for Gabriel. [Rf Forlong, Encyclopedia of
Religions.]

Abrunael—one of the 28 angels ruling over the

...Abracadabra, ancient magic word [ 5 ]

28 mansions of the moon. See Appendix for a list
of all 28 ruling angels.

Absinthium—the Latin form for Wormwood
(q.v.).

Abtelmoluchos [Temeluch]

Abuhaza—in occultism, an angel ministering
to Arcan, the latter being ruler of the angels of
the air on Monday. He is subject to the West
Wind. [Rf. Barrett, The Magus.]

Abuionij—in The Sixth and Seventh Books of
Moses, and other occult works, an angel serving
in the 2nd Heaven.

Abuiori (Abuioro)—in ritual magic, a Wed¬
nesday angel resident in either the 2nd or 3rd
Heaven (according to different sources). He is to
be invoked from the north. [Rf. de Abano, The
Heptameroir, Barrett, The Magus II.]

Abuliel—in Jewish occult lore, the angel in
charge of the transmission of prayer. He is men¬
tioned in Joffe and Mark, Great Dictionary of
Yiddish Language I. Since he is not mentioned in
Margouliath, Malache Elyon (Heavenly Angels),
or in any of the hechaloth tracts that have so far
come to light, or in Trachtenberg, Jewish Magic
and Superstition, or in any of Gershom Scholem’s
works, Abuliel cannot be regarded as an angel of
great importance. The supreme angels of prayer
are Akatriel, Metatron, Raphael, Sandalphon,
Michael, and Sizouze. It is possible that Abuliel
assisted one of the foregoing.

Abuzohar—one of the angels of the moon,
serving on Monday and responsive to invocations
in ritual magic. [Rf. Les Admirables Secrets d’Albert
le Grand.]

Acclamations—according to Robert Fludd
in his Utriusque cosmi majoris et minoris historia, the
acclamations are one of 3 primary angelic hier¬
archies, each hierarchy being subdivided into 3
secondary hierarchies, Fludd calls the other 2
primary hierarchies voices and apparitions.

Accusing Angel, The—usually the accusing
angel is the adversary ( ha-satan ), as in Job. He is
also Sammael or Mastema (q.v.). The hasidic

[6] ACHAIAH I ADOIL

Rabbi Zusya, in referring to Pirke Aboth (Sayings
of the Fathers), recalls the dictum that “every sin
begets an accusing angel.”

Achaiah (“trouble”)—in the cabala, one of 8
seraphim; he is the angel of patience and the dis¬
coverer of the secrets of nature. His corresponding
angel is Chous. For Achaiah’s sigil, see Ambelain,
La Kabbah Pratique, p. 260. In the New Testament,
Achaiah is a Roman province. Paul visited the
churches in that region (Acts 18:12, 27).

Achamoth—one of the aeons, and a daughter
of Pistis Sophia ( q.v .). In Ophitic gnosticism,
Achamoth is the mother of the evil god Ildabaoth.
[Rf. King, The Gnostics and Their Remains.]

Achartiel and Achathriel—angelic names
found inscribed on oriental charms ( kameoth ) for
warding off evil. [Rf. Schrire, Hebrew Amulets.]

Achazriel—an angel who serves as usher in the
celestial court. [Rf. Deuteronomy Rabba.J

Acheliah—an angel whose name is found
inscribed on the 1st pentacle of the planet Venus.
[R/. Mathers, The Greater Key of Solomon.]

Achides—this angel has his name inscribed on
the 3rd pentacle of the planet Venus. [Rf. Shah,
The Secret Lore of Magic\ Mathers, The Greater
Key of Solomon.]

Achsah—a spirit of benevolence invoked in
prayer by the Master of the Art in Solomonic
conjurations. [Rf. Mathers, The Greater Key of
Solomon.]

Achtariel [Akatriel]

Achusaton —one of 15 throne angels listed in
The Sixth and Seventh Books of Moses. For the
names of all 15, see Appendix.

Aciel—one of the 7 underworld planetary sub¬
rulers, called Electors by Cornelius Agrippa,
serving under the overlordship of the angel
Raphael. [Rf. Conybeare, The Testament of
Solomon.]

Aclahaye—genius of gambling; also one of the
genii of the 4th hour. [R/. Apollonius of Tyana,
The Nuctemeron.]

Acrabiel—an angel governing one of the signs
of the zodiac. [R/. Agrippa, Three Books of Occult
Philosophy III.]

Adabiel—in The Hierarchy of the Blessed Angels,
one of the 7 archangels. Probably another form
for Abdiel (q-v.). Adabiel has dominion over the
planet Jupiter (other sources give Mars). He is
sometimes equated with Zadkiel, or even with
the king of Hades, Nergal.

Adad—in Assyro-Babylonian mythology, the
divinity of thunder; also “lord of foresight.” [Rf.
Huyghe, Larousse Encyclopedia of Mythology, p. 59.]

Adadiyah—one of the more than 100 names
of Metatron.

Adam (“man”)—in The Book of Adam and Eve

I, 10, Adam is called “the bright angel.” In Enoch

II, he is a “second angel.” When he was created,
Adam reached from “the earth to the firmament,”
according to the midrash Bereshith Rabba. In the
cabala, Adam is the 6 th sephira Tiphereth (mean¬
ing “beauty”), according to Pistorius. Adam’s
dust, declared Rabbi Meier, was gathered from
all parts of the earth. Talmud records that Adam
was originally androgynous and the exact image
of God (Who was likewise conceived as andro¬
gynous). The story in The Apocalypse of Moses is
that Adam was whisked to Heaven by Michael
in a fiery chariot. Another legend is that he was
fetched from Hell by Jesus and transported to
Heaven along with the other “saints in chains.
Still another legend, recounted in the Revelation
of Moses (Ante-Nicene Fathers Library, 8 ) is that
Adam was buried by 4 angels—Uriel, Gabriel,
Raphael, Michael. In Mathers, The Kabbalah
Unveiled, the 10 sefiroth, in their totality, represent
or constitute the archetypal man, Adam Kadmon.

Adam’s Angel [Raziel]

Adatiel—an air spirit invoked in ritual magic.
In the goetic tract the Black Raven, Adatiel is
pictured as habited in a “billowing black-and-
white mantle,” but in the Magia [Rf. Butler,
Ritual Magic ] he is pictured in a “billowing blue
mantle.”

Adeo—an angel of the order of dominations,
according to The Sixth and Seventh Books of Moses.
Adeo is invoked in magical rites.

Adernahael (Adnachiel?)—this angel was given
by God a magical formula, set down in an
Ethiopian amulet, for the cure of colic and stomach
trouble. [Rf. Budge, Amulets and Talismans, p.
186.]

Adhaijijon—an angel of the Seal, invoked in
conjuring rites. [Rf. The Sixth and Seventh Books
of Moses.]

Adhar—one of the many names of the angel
Metatron (q.v.).

Adiel—in hechaloth lore ( Ma’asseh Merkahah),
an angelic guard of the 7th heavenly hall.

Adimus—at a church council in Rome in 745
C.E., Adimus was one of a half-dozen reprobated
angels, the others including Uriel (sic), Raguel,
Simiel. The bishops who invoked these angels,
or approved their veneration, were excommuni¬
cated. [Rf Heywood, The Hierarchy of the Blessed
Angels.]

Adir (Adiri, Adiron, Adi)—an angel invoked in
conjuring operations by a progressive shortening
of his name; also one of the many names for God.
[See Adiririon.]

Adirael (“magnificence of God”)—one of the
49 spirits (once exalted) now serving Belzebud,
sub-prince of Hell. [Rf Mathers, The Book of the
Sacred Magic of Abra-Melin the Mage, p. 108.]

Adiram—an angel invoked in the benediction
or exorcism of the Salt. [Rf Grimorium Verum.]

Adiriah—an angel resident in the 7th Heaven.
[Rf. Margouliath, Malache Ely on.]

Adiriel—an angel resident in the 5th Heaven,
according to The Zohar. [See Adiririon.]

Adirir(i)on (Adir, Adriron)—angelic chief of
“the might of God;” also a name for God.
Adiririon is invoked as an amulet against the evil
eye. He is said to be a guard stationed at one of
the halls or palaces of the 1st Heaven. According
to Margouliath, Malache Elyon, Adiririon may be

.. .Aclahaye, genius of gambling [ 7 ]

equated with Adiriel [Rf Scholem, Major Trends
in Jewish Mysticism ; Trachtenberg, Jewish Magic
and Superstition.] In Sefer Raziel (The Book of
the Angel Raziel), Adirion or Adiririon is a
“trusty healing-God, in whose hands are the
Heavenly and earthly households.”

Adityas—the shining gods of the Vedic
pantheon, consisting of 7 celestial deities or angels,
with Varuna as chief. The other 6 are: Mithra,
Savitar, Bhaga, Indra, Daksha, Surya. [Rf. Gaynor,
Dictionary of Mysticism ; Redfield, Gods IA Diction¬
ary of the Deities of All Lands.]

Adjuchas—genius of the rocks; also one of the
genii of the 11th hour. [Rf. Apollonius of Tyana,
The Nuctemeroti ; Levi, Transcendental Magic.]

Admael—one of the 7 archangels with
dominion over the earth. Admael is stationed, for
the most part, in the 2nd Heaven. [Rf. Jewish
Encyclopedia, “Angelology.”]

Adnachiel (Advachiel, Adernahael)—angel of
the month of November, with rulership over the
sign of Sagittarius. Adnachiel alternates with
Phaleg as a ruling angel of the order of angels. [Rf.
Heywood, The Hierarchy of the Blessed Angels’,
Barrett, The Magus; Budge, Amulets and Talis¬
mans; De Plancy, Dictionnaire Infernal; Camfield,
A Theological Discourse of Angels.)

Adnai (“pleasure”)—an angel whose name is
found inscribed on a pentacle of the planet Venus.
[Rf. Mathers, The Greater Key of Solomon; Shah,
The Secret Lore of Magic.]

Adnarel (“my lord is God”)—in Enoch
writings, one of the angelic rulers of one of the
seasons (usually winter). [See Narel.]

Adoil (“hand of God”)—a primordial essence
or divine creature of light summoned out of the
invisible depths and who, at God’s command,
burst asunder. This occurred (according to Enoch
II) at the time Enoch was being shown around the
10 Heavens. Out of Adoil issued all things visible
in the world. The name Adoil does not appear
elsewhere than in Enoch II. R. H. Charles sees here
a modification of the egg theory of the universe
in ancient Egyptian myth.

[8] ADONAEL / AESHMA

Adonael—in The Testament of Solomon, one of
the 7 archangels and the only angel who is able to
overcome the demons of disease, Bobel (Botho-
thel) and Metathiax. [Rf. 3 Enoch.]

Adonaeth—by appealing to the angel Adon-
aeth, the demon Ichthion (who causes paralysis)
can be routed. [Rf. Shah, The Secret Lore of
Magic.]

Adonai (Adonay, “God”)—one of the 7
elohim or angels of the presence (creators of the
universe) in Phoenician mythology. Adonai is
also an angel invoked in the conjuration of Wax
(in Solomonic magic operations) and in exorcisms
of fire. In Ophitic gnosticism, Adonai is one of 7
angels generated by Ildabaoth “in his own image.”
[Rf. King, The Gnostics and Their Remains.] In the
Old Testament, Adonai is another word for God,
as “When I have mercy on the world, I am
Adonai.”

Adonaios (Adonaiu, Adoneus)—in the Ophitic
(gnostic) system, one of the 7 archons or potentates
that constitute the Hebdomad, rulers of the 7
Heavens; also one of the 12 powers engendered by
the god Ialdabaoth. [Rf Origen, Contra Celsum\
Doresse, The Secret Books of the Egyptian Gnostics.]

Adoniel—in Waite, The Lemegeton, a chief
officer angel of the 12th hour of the night, serving
under Sarindiel. His name is found inscribed on
the 4th pentacle of the planet Jupiter, along with
the name of the angel Bariel. The pentacle is
reproduced in Mathers, The Greater Key of Solo¬
mon, plate IV.

Adossia (fictional)—a supervising archangel in
Gurdjieff’s cosmic myth, All and Everything,
Beelzebub's Tales to his Grandson<

Adoth—in The Sixth and Seventh Books of
Moses, a cherub or seraph used in conjuring rites.

Adoyahel—in the cabala, a ministering throne
angel. He is one of 15, as listed in The Sixth and
Seventh Books of Moses. For the names of all 15,
see Appendix.

Adrael (“my help is God”)—an angel serving
in the 1st Heaven. [See Adriel.]

Adrai—in Mathers, The Greater Key of Solomon,
an angel invoked in the conjuration of Ink and
Colors.

Adram[m]elech[k] (“king of fire”)—one of 2
throne angels, usually linked with Asmadai ( q.v.).
In demonography, Adramelech is 8th of the 10
archdemons; a great minister and chancelor of the
Order of the Fly (Grand Cross), an order said to
have been founded by Beelzebub. According to
the rabbis, Adramelech manifests, when conjured
up, in the form of a mule or a peacock. In Selig-
mann, History of Magic, he is pictured in the shape
of a horse. In II Kings 17:31, Adramelech is a god
of the Sepharvite colony in Samaria to whom
children were sacrificed. He has been equated with
the Babylonian Anu and with the Ammonite
Moloch. In Paradise Lost, Milton refers to Adra¬
melech as an “idol of the Assyrians” (the name
here deriving from Assyrian mythology), and in
the same work —Paradise Lost VI, 365, Adramelech
is a fallen angel overthrown by Uriel and Raphael
in combat. In Klopstock, The Messiah, Adramelech
is “the enemy of God, greater in malice, guile,
ambition, and mischief than Satan, a fiend more
curst, a deeper hypocrite.” See picturization in
SchafF, A Dictionary of the Bible, p. 26, where
Adramelech is shown bearded and winged, with
the body of a lion. De Plancy, Dictionnaire Infernal
(1863 ed.), shows him in the form of a mule with
peacock feathers.

Adrapen—a chief angel of the 9th hour of the
night, serving under Nacoriel. [Rf. Waite, The
Lemegeton.]

Adriel (“my help is God”)—one of the 28
angels ruling the 28 mansions of the moon.
Adriel is also one of the angels of death, according
to Heywood, The Hierarchy of the Blessed Angels,
wherein, it is claimed, he will “in the last days
slay all souls then living.” In Ozar Midrashim II,
316a and 317, Adriel is one of the angelic guards
of the gates of the South Wind (also of the East
Wind).

Adrigon—one of the many names of Metatron
{q.v.).

Aduachiel [Adnachiel]

Infant angel by Titian. Reproduced from
Regamey, Anges.

Advachiel [Adnachiel]

Aebel—one of 3 ministering angels (the other 2
were Shetel and Anush) whom God appointed to
serve Adam. According to Yalkut Reubeni and
The Book of Adam and Eve, the 3 angels “roasted
meat” for Adam and even “mixed his wine.”

Aeglun—genius of lightning and one of the
genii of the 11th hour. [Rf. Apollonius of Tyana,
The Nuctemeron .]

Aehaiah—one of the 72 angels bearing the
mystical name of God Shemhamphorae. [Rf.
Barrett, The Magus II.]

Aeon—in gnosticism, the aeon is a celestial
power of a high order. It is a term used to desig¬
nate the 1st created being or beings,,with Abraxis
as head; also, as an emanation of God, to be com¬
pared with the sefira (q.v.). Since Creation there
have been, according to Basilides, 365 aeons
(other sources give 8, 12, 24 and 30), chief among
them, apart from Abraxis, being the female
personification of wisdom (Pistis Sophia) and the
male personification of power (Dynamis). Prior
to the 6th century and the Dionysian hierarchic

.. .Adramelech, the enemy of God [ 9 ]

system, the aeons were counted among the 10
angelic orders; they were personalized by the
3rd-century Hippolytus thus: Bythios, Mixis,
Ageratos, Henosis, Autophyes, Hedone, Akinetos,
Nonogenes, and Macaria. As far back as the
1st and 2nd centuries c.e., Ignatius Theophorus,
in his Epistles to the Trallians, spoke of the “mighti¬
ness of the aeons, the diversity between thrones
and authorities, the preeminence of the seraphim.”
“The aeons,” says W. R. Newbold in “Descent
of Christ in the Odes of Solomon” (Journal of
Biblical Literature, December 1912), “are the
hypostatized thoughts of God,” emanated in
pairs, male and female, and, “taken together form
the pleroma or fullness of God.” There is a myth
of a proud aeon (probably Abraxis) who mirrored
himself on chaos and became lord of the world.
Early in life, George William Russell, the Irish
poet and mystic, decided to sign his writings,
“Aeon.” A proofreader, who could not decipher
the word, queried “AE?” Russell adopted the
initials and thereafter never wrote under his own
name. [Rf King, The Gnostics and Their Remains ;
Mead, Fragments of a Faith Forgotten-, George
William Russell (AE), The Candle of Vision.]

Aeshma—the basis for Asmodeus (q.v.). In
Persian myth, Aeshma is one of the 7 archangels
(i.e., amesha spentas). The name is drawn, in turn,
from the Zend Aeshmo daeva (the demon Aesh¬
ma).

Angels by Diirer, detail from Mass of St. Gregory.

Woodcut reproduction, title page of Jean

Danielou, The Angels and Their Mission.

[10] AETHERIAL / AHANIEL

Aetherial Powers —a term for angels in
Paradise Regained 1,163.

Af (“anger”)—one of the angels of destruction,
a prince of wrath, and a ruler over the death of
mortals. With Hemah ( q.v .), Af once swallowed
Moses up to his “circumcised membrum,” but
had to disgorge him when Zipporah (Moses’
wife) circumcised her son Gershom, thus appeas¬
ing God’s wrath against the Lawgiver who had,
it appears, overlooked the covenantly rite. Af
resides in the 7th Heaven and is 500 parasangs tall.
He is “forged out of chains of black and red fire.”
[Rf. The Zohar; Ginzberg, The Legends of the Jews
II, 308, 328; Midrash Tehillim.]

Afafiel—in hechaloth lore ( Ma'asseh Merkabah),
an angelic guard stationed at the 7th heavenly hall.

Afarof [Afriel]

Af Bri—an angel who favors the people of
Israel; he exercises control over rain. ( Cf. Matarel.)
[Rf. Margouliath, Malache Elyon.]

Affafniel—a wrathful angel, prince of 16 faces
(4 on each side of his head) that constantly change
their aspect. [Rf. The Book of the Angel Raziel]

Afkiel—in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard stationed at the 5th heavenly hall.

Afriel (Afarof)—an angel of force (power?)
who may be Raphael in another guise. [Rf Mont¬
gomery, Aramaic Incantation Texts from Nippur;
Schwab, Vocabulaire de I’Angelologie.] In The
Testament of Solomon, Afarof is reputed to possess
the power of thwarting the machinations of the
demon Obizuth, a female destroyer of children.

Afsi-Khof—an angel who governs the month
of Av (July-August), as listed in Schwab, Vocabu¬
laire de I’Angelologie.

Aftemelouchos—according to a legend told in
the Falasha Anthology, an angel of torment who,
in Heaven, carries a fork of fire on the river of fire.
[Rf. Apocalypse of Paul.]

Aftiel—in rabbinic lore, the angel of twilight.
He is mentioned in Schwab, Vocabulaire de I’An-
gelologie.

Agad—in Ambelain, La Kabbale Pratique, an
angel of the order of powers. In one of her poems
“Sagesse,” the poet H.D. (Hilda Doolittle) men¬
tions Agad.

Aga£—an angel of destruction invoked in
ceremonial rites at the close of the Sabbath.
[R/ Trachtenberg, Jewish Magic and Superstition.]

Agalmaturod—in Waite, The Greater Key of
Solomon, “a most holy angel of God” invoked in
magical operations.

Agares (Agreas)—once of the order of virtues,
Agares is now a duke in Hell, served by 31 legions
of infernal spirits. He manifests in the form of an
old man astride a crocodile and carrying a goshawk.
He teaches languages and can cause earthquakes.
His sigil is shown in Waite, The Book of Black Magic
and of Pacts, p. 166. According to legend, Agares
was one of the 72 spirits Solomon is reputed to
have shut up in a brass vessel and cast into a deep
lake (or banished to “lower Egypt”).

Agason—an angelic spirit invoked in Solomonic
conjurations as “thy Most Holy Name Agason.”
[Rf Grimorium Verum.]

Agathodaemon—in gnosticism, “the seven-
voweled serpent [seraph], the Christ.” Derived
from the Egyptian serpent Agathodaimon, the
good spirit, as opposed to Kakadaimon, the evil
spirit. Agathodaemon has also been designated a
guardian angel or genius and identified with
Hermes, “the bringer of good, the angel standing
by the side of Tyche.” [Rf Harrison, Epilogomena
to the Study of Greek Religion, p. 296; De Plancy,
Dictionnaire Infernal; Spence, An Encyclopaedia
of Occultism ; Blavatsky, The Secret Doctrine.]

Agbas—in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard stationed at the 4th heavenly hall.

Agiel—an angel’s name found inscribed on the
1st pentacle of the planet Mercury. According to
Paracelsus’ doctrine of Talismans, Agiel is the
presiding intelligence (i.e., spirit, angel) of the
planet Saturn, acting in concert with the spirit
Zazel. [Rf Christian, The History and Practice of
Magic I, 318.]

Expulsion of Lucifer from heaven. A Caed¬
mon paraphrase. Reproduced from J. Charles
Wall, Devils.

Agkagdiel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Agla —in the cabala, an angel of the Seal
invoked in conjurations of the Reed; also, a spirit
invoked in Monday conjurations addressed to
Lucifer. In rites of exorcism, Agla is called on by
lot, and here he is a magic word of power for the

... Agates, can cause earthquakes [11]

exorcism of demons. In addition, Agla is a name
of God that Joseph invoked when he was deliv¬
ered from his brothers. Agla is a combination of
the 1st letters of the 4 Hebrew words meaning
“Thou art forever mighty, O Lord” (atha gadol
leolam Adonai). [Rf. Mathers, The Greater Key of
Solomon', Waite, The Book of Black Magic and of
Pacts ; De Plancy, Dictionnaire Infernal .]

Agmatia—an angel of unknown origin, men¬
tioned in Scholem, Jewish Gnosticism, Merkabah
Mysticism, and Talmudic Tradition.

Agniel—in The Zohar (Tikkun suppl.), the
4th of the 10 unholy sefiroth.

Agrat bat Mahlat—an angel of prostitution,
one of the 3 mates of Sammael ( q.v .). The other
2 mates are Lilith and Naamah.

Agreas [Agares]

Agromiel—an angelic guard of the 6th Heaven.
[Rf. Ozar Midrashim, 1,116.]

Aha —an angel of the order of dominations; a
spirit of fire used in cabalistic magical operations.
[Rf. The Sixth and Seventh Books of Moses]

Ahabiel—in Montgomery, Aramaic Incantation
Texts from Nippur, an angel invoked in love
charms.

Ahadiel—an angelic enforcer of the law, as
noted in Margouliath, Malache Elyon. [Cf. Akriel.]

Ahadiss—an angel who exercises dominion
over the month of Heschwan (October-Novem-
ber). [Rf. Schwab, Vocabulaire de I’Angdlologie.]

Ahaha—an angel of the Seal, used in conjuring.
[Rf The Sixth and Seventh Books of Moses.]

Ahaij —in The Sixth and Seventh Books of Moses,
a spirit of the planet Mercury, summoned up in
ritual magic.

Ahamniel—one of the chief angel-princes
appointed by God to the Sword. [Rf. M. Gaster,
The Sword of Moses, XI.]

Ahaniel—one of the 70 childbed amulet angels,
as listed in Margouliath, Malache Elyon. [Rf.

[12] AH ARIEL / ALCIN

The Book oj the Angel Raziel; Budge, Amulets and
Talismans.]

Ahariel—angelic ruler of the 2nd day, serving
under Gabriel. [Rf. Margouliath, Malache Elyon.]

Ahassior—angelic ruler of the month of Tebet
(December-January). [Rf. Schwab, Vocabulaire de
VAngMogie.]

Ahaviel—an angel’s name found inscribed on
an oriental Hebrew charm (kamea) for warding
off evil. [Rf. Schrire, Hebrew Amulets .]

Ahiah (Hiyyah)—son of the fallen angel
Semyaza (q.v.). [R/. Ginzberg, The Legends of the
Jews III, 340.] It should be pointed out that while
angels, being pure spirits, cannot propagate their
kind, fallen angels, being corrupt and demonic,
are able to do so.

Ahiel (“brother of God”)—one of the 70
childbed amulet angels, an assistant to the angel
Qaphsiel (Kafsiel), ruler of the 7th day. [Rf. The
Book of the Angel Raziel.]

Ahjma’il—in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Ahriman (Ariman, Aharman, Dahak, Angro-
Mainyus, etc.)—the Persian prince of evil, proto¬
type of the Christian Satan. According to Zoro¬
aster, who was tempted by the archfiend but
came off triumphant from the encounter, it was
Ahriman who brought death to the world by
virtue of slaying the prototype of man and beasts.
[Rf Forlong, Encyclopedia of Religions.] Ahriman
was not entirely evil until Sassanid times. The
Magi once sacrificed to Ahriman. He is coeval
with Ahura Mazda and equally supreme in power,
but will be overcome in the end by the great
Persian “omniscient lord of heaven and earth.”

Ahura [Asuras]

Ahzariel—an angel’s name found inscribed on
an oriental charm (kamea) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Aiavel—one of the 72 angels governing the
signs of the zodiac. For the names of all 72 angels,
see Appendix.

Aiel—an angel of the air, ruler on Lord’s Day
(Sunday), governor of one of the 12 zodiacal
signs (Aries). He is a resident of the 4th Heaven
and must be summoned from the north. He is one
of the “fiery triplicities.” [R/ de Abano, The
Heptameron; Waite, The Lemegeton.]

Ailoaios—in gnostic lore, ruler of the 2nd gate
“leading to the aeon of the archons.” [See invoca¬
tion to Ailoaios in the writings of Origen, re¬
produced in Legge, Forerunners and Rivals of
Christianity II, 73.]

Aishim (“the flames”)—according to The
Zohar, the aishim constitute an order of angels.
The term is derived from Psalms 104:4: “who
maketh his angels spirits, his ministers a flaming
fire.” [See Is(c)him.]

Aisthesis (Thelesis, “free will”)—in gnosticism,
a great luminary emanated from the divine will.

Akae (“oath”)—according to M. Gaster, Logos
Ebraikos and the Book of Enoch, the word Akae
stands for the “ineffable name of God, the know¬
ledge of which gives man the power of acting
almost like one of the superior beings.” See also
Kasbeel, “chief of oaths.” In Enoch I (69:14) the
angel Kasbeel “places this oath Akae in the hand
of Michael.” It is through the power and secrets
of this oath that “the sea was created and the earth
founded upon the water.”

Akat(h)riel Yah Yehod Sebaoth (Achtariel,
Aktriel, Ketheriel, Yehadriel)—one of the great
crown judgment princes placed over all the other
angels. He is equated with the “angel of the Lord,”
a term frequently used in the Old Testament for
the Lord Himself. Elisha ben Abuya, one of the 4
sages that visited Heaven during their lifetime,
reported: “When I ascended into Paradise, I
beheld Akatriel JHWH, Lord of Hosts, at the
entrance, and 120 myriads of ministering angels
surrounded him.” Cabalistically, Akatriel is the
name of the godhead as manifested on the throne
of Glory. In an 8th-century apocalyptic tract
dealing with Akatriel, Metatron appears once or
twice in Akatriel’s place. [Rf. Talmud Berachoth
7a; Cordovero, Pardes Rimmonim', Scholem,

Jewish Gnosticism, Merkabah Mysticism, and Tal¬
mudic Tradition.]

Aker—one of the 9 angels who will rule or
judge “at the end of the world,” according to the
Revelation of Esdras. [R/ Ante-Nicene Fathers
Library, vol. 8, p. 573. For the names of the 8
angels, see Angels at the World’s End.]

Akram(m)achamarei—in the Coptic Pistis
Sophia, this spirit is 1st among a triad “standing
high in the gnostic hierarchy of deities; master of
the heavenly firmaments,” and is invoked in
magical rites, as revealed in a “curse” tablet re¬
produced by Bonner in Studies in Magical Amulets.
Scholem, Jewish Gnosticism, Merkabah Mysticism,
and Talmudic Tradition, p. 95, believes that Akra-
machamarei, because of his depiction as a sun god,
“could be interpreted as a representation of the
angel Ariel.”

Ak(h)raziel (“herald of God”)—probably
another form of Raziel or Galizur ( q.v .). Akraziel
is the angel of proclamation; also guard of the
last gate in Heaven. He is the angel who revealed
to Adam the divine mysteries. When Moses’
death was sealed and the Lawgiver pleaded for
longer life, God bade Akraziel announce that
Moses’ prayer was not to ascend to Heaven. [Rf
Ginzberg, The Legends of the Jews III, 419.]

Akriel—angel of barrenness. Akriel is appealed
to in cases of stupidity; also when reciting verses
from Deuteronomy. [Rf. Margouliath, Malache
Elyon\ Trachtenberg, Jewish Magic and Super¬
stition.]

Akteriel [Akathriel]—a great angel who,
according to a Lurian but un-Jewish legend [R/l
Bamberger, Fallen Angels], was summoned by
Sandalphon to reveal to him how Sammael,
prince of evil, and the latter’s hosts could be
subdued. Nothing fruitful came of the mission
even though Akteriel had the benefit of the advice
of Metatron (twin brother of Sandalphon),
who accompanied Akteriel. In a word, the over¬
coming of evil, or of the prince of evil, was not
something that angels, even the greatest of them,
could accomplish.

.. .Ahiah, son of a fallen angel [13]

Akzariel—an angel’s name found inscribed
on an oriental charm (famed) for warding off evil.
[Rf Schrire, Hebrew Amulets.]

Alaciel (fictional) [Nectaire]

Alad—a title applied to Nergal, lord of the
dead. [Rf. Jobes, Dictionary of Mythology Folklore
and Symbols.]

Aladiah—one of the 72 angels bearing the
name of God Shemhamphorae. [Rf Barrett,
The Magus II.]

Alaliyah—one of the many names of the angel
Metatron (q.v.).

Alamaqanael—one of the numerous angelic
guards of the gates of the West Wind. [R/l Ozar
Midrashim II, 316.]

Alat—in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard stationed at the 7th heavenly hall.

Alazaion—“a most holy angel of God”
invoked in magical rites, especially in the conjura¬
tion of the Reed. [Rf. Mathers, The Greater Key
of Solomon; Waite, The Book of Ceremonial Magic.]

Albim—an angelic guard of the gates of the
North Wind. [Rf Ozar Midrashim II, 316.]

Albion’s Angel—an angel, not otherwise
named, in Blake’s painting “Breach in the City—
in the Morning after Battle,” which serves as
frontispiece for the poet-painter’s Visions of the
Daughters of Albion. According to Hagstrum,
William Blake, Poet and Painter, Albion’s Angel is a
“personification of the Tory Establishment under
George III, or the Poetic Genius in an age of arid
classicism and aristocratic art.” For reproduction
of Albion’s Angel, see Fogg Museum Bulletin,
vol. X (November 1943). Albion is an ancient
name of England.

Albrot—one of 3 holy names (of God or
angels) invoked in the conjuration of the Sword.
[Rf. Grimorium Verum.]

Alcin—one of numerous angelic guards
stationed at the gates of the West Wind, as cited
in Ozar Midrashim II, 316.

[14] ALFATHA / AMEZYARAK

Repose in Egypt with Dancing Angels by

Vandyck. Reproduced from Anna Jameson,

Legends of the Madonna.

Alfatha —an angel with dominion over the
north. [Rf. Gospel of Bartholomew in James, The
Apocryphal New Testament .] For other angels who
exercise dominion over the north, see Gabriel,
Chairoum.

Alimiel—one of the intelligences or chora
(i.e., angels) of the first altitude. He is one of 5,
the other 4 being Gabriel, Barachiel, Ledes,
Helison. [Rf. Shah, The Secret Lore of Magic;
Waite, The Almadel of Solomon.] In Ozar Midra-
shim, Alimiel is one of the 7 guards of the curtain
or veil of the 7th Heaven. He is equated with
Dumahel.

Alimon —in Mosaic incantation rites, a great
angel prince who, when invoked, protects the
invocant from gunshot wounds and from sharp
instruments. His aides are the angels Reivtip and
Tafthi. [Rf The Sixth and Seventh Books of Moses.]

Almiras—in ceremonial magic, the “master
and chief of invisibility.” An adept must usually
be in possession of the magic ring of Gyges to
effect contact with the master. [Rf. The Grand
Grimoire.]

Ad Moakkibat [Moakkibat]

Almon—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard of the 4th heavenly hall.

Alphariza (Aphiriza)—an intelligence of the
2nd altitude. [Rf. Waite, The Almadel of Solomon.]

Alphun—the genius (i.e., angel) of doves. In
Apollonius of Tyana, The Nuctemeron, Alphun
figures as one of the governors of the 8th hour.
[Rf. Levi, Transcendental Magic.]

Alpiel—in Hebrew mysticism, an angel or
demon who rules over fruit trees. [Rf. Spence,
An Encyclopaedia of Occultism; Gaynor, Dictionary
of Mysticism.]

Altarib—an angel who exercises dominion
over winter. He may be summoned in magical
rites. [Rf. de Abano, The Heptameron.]

AI Ussa—in pagan Arab mythology, a female
angel. Her idol was destroyed on orders of
Mohammed. [Rf. Jobes, Dictionary of Mythology
Folklore and Symfco/s.]

Al-Zabamiya—in the Koran (sura 74, 30), a
term denoting angelic guards serving in Hell.
There were 19 of them. [Rf. The Encyclopaedia of
Islam, III, “Angels.”]

Amabael—an angel who, like Altarib, exer¬
cises dominion over winter. [Rf. Barrett, The
Magus II.]

Amabiel—angel of the air on Tuesday and a
presiding spirit of the planet Mars. Amabiel is
also one of the angelic luminaries “concerned with
human sexuality.” [Rf. Malchus, The Secret
Grimoire of Turiel; de Abano, The Heptameron;
Masters, Eros and Evil; Barrett, The Magus II.]

Amalek—in The Zohar (I) a spirit identified
with Sammael as “the evil serpent, twin soul of
the poison god.” [Cf Deuteronomy 25:19.]

Amaliel—angel of punishment; also of weak¬
ness. [Rf. Schwab, Vocabulaire de I’Ange'lologie.]

Amamael—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 3rd
heavenly hall.

Amarlaii (Amarlia)—an angel invoked for
the curing of cutaneous diseases. [Rf. Talmud
Shabbath, fol. 67, col. 1.]

Amarlia (Amarlaii)—an angel who came out
of the land of Sodom to heal painful boils, as noted
in The Sixth and Seventh Books of Moses.

Amaros [Armaros]

Amarzyom—one of 15 throne angels listed in
The Sixth and Seventh Books of Moses. For the names
of all 15, see Appendix.

Amatiel—one of the 4 angels exercising
dominion over spring. [Rf de Abano, The Hepta-
meron; Barrett, The Magus II.]

Amatliel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 3rd
heavenly hall.

Amator—in cabala, a “holy, angelic name”
used in conjuring after proper investiture by the
invocant. [Rf. Mathers, The Greater Key of Solo¬
mon.]

Amazaroc [Amezyarak]

Ambassadors—a term for angels, as in “the
ambassadors of peace” (Isaiah 33:7) which, in
The Zohar, is translated “angels of peace.”

Amber—the term amber, occurring in Ezekiel
1:4, is taken to mean “by the ancient Hebrews,
the fire-speaking being, belonging to an angelic
genus, just as cherubim, seraphim, etc., denote
distinct classes of angels.” [Rf. C. D. Ginsburg, The
Essenes and the Kabbalah, p. 242; see Hashmal.]

Ambriel (Amriel)—angel of the month of May
and a prince of the order of thrones. Ambriel is
chief officer of the 12th hour of the night, one
of the rulers of the 12 zodiacal signs with dominion
over Gemini. The name Amriel is found inscribed
on an oriental Hebrew charm ( kamea ) for warding
off evil. In the cabala ( The Sixth and Seventh
Books of Moses) Ambriel is a spirit cited for conjur¬
ing purposes under the 7th seal of the planet
Mars. [Rf. Heywood, The Hierarchy of the Blessed
•Anjjels; Waite, The Lemegeton ; Barrett, The Magus
II; Schrire, Hebrew Amulets.]

Ameratat (Ameretat)—in early Persian lore,
the angel of immortality. Ameratat is one of 6 or 7
celestial powers or archangels (the amesha spentas)
in the Zoroastrian system. [A/! Geiger and Kuhn,

...Alimon,for protection from guns [15]

Grundriss der iranischen Philologie III.] Some
scholars see the Mohammed Marut (a Koranic
fallen angel) derived from the Persian Ameratat
[Rf. Jung, Fallen Angels in Jewish, Christian and
Mohammedan Literature, p. 131.]

Amertati—an angel in Arabic lore; called also
Mordad (q.v.). [Rf. Jung, Fallen Angels in Jewish,
Christian and Mohammedan Literature, p. 131.]

Amesha Spentas (“holy, immortal ones”—
amshashpands)—the Zoroastrian equivalents of
the Judaeo-Christian archangels. Usually 6 in
number, they exercised dominion over the plan¬
ets. The amesha spentas are also said to be the
Persian prototype of the cabalistic sefiroth. In their
highest occult meaning the amesha spentas
became (or originally were) the noumenal Sravah.
As in the case of the sefiroth, which have their evil
counterpart, so the amesha spentas have (or had)
their opposites in the great demons or daevas,
headed by Anra Mainya (Ahriman). The 6 “holy
immortal ones” were: Armazd (chief); Ameretat
(immortality); Ar(a)maiti (holy harmony, who
was female); Asha (righteousness); Haurvatat
(salvation); Kshathra Vairya (rulership); Vohum-
anah (good thought). There was also a 7th:
S(a)raosha. [Rf. Hyde, Historia Religionis Veterum
Persarum; Blavatsky, The Secret Doctrine II;
Lenormant, Chaldean Magic; Miiller, History of
Jewish Mysticism.] In The Dabistan, p. 136, other
amesha spentas are recorded, 4 of them said to
have been “closest to the just God.” They are:
Bahman, Ardibahist, Azarkhurdad, Azargushtasp.
The 6 “evil” archangels were Tauru, Zairicha,
Khudad, Murdad, and two others. [Rf. Forlong,
Encyclopedia of Religions.]

Amezyarak (Amazarec, Semyaza)—in Enoch I
(8:2), an angel who taught conjurors and root
cutters their art. He was one of 200, or one of the
leaders of 200, who descended from Heaven to
cohabit with the daughters of men. The Greek
text of Enoch I reads “Semiazas” in place of Amez¬
yarak. In R. H. Charles, Enoch I, the name is given
as Amiziras. Eliphas Levi ( The History of Magic)
differentiates Amazarac (Amezyarak) from Semy¬
aza in the listing of the apostate angels.

[16] AMHIEL I ANAK

Amhiel—an angel’s name found inscribed on
an oriental charm ( kamea ) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Ami car—a most holy spirit (or another name
for God) invoked in prayer at Vesting. [Rf. Waite,
The Book of Black Magic and of Pacts.] It was not
unusual for many angels, including those of the
highest rank, to be impressed into the service of
invocants when the latter were dabbling in black
magic.

Amides—an angel, like Amicar, invoked in
prayer at Vesting. [Rf. Malchus, The Secret
Grimoire of TurieL]

Amilfaton—in hechaloth lore ( Ma’asseh Merk-
abah ), an angelic guard stationed at the 7th
heavenly hall.

Amisiel—in Waite, The Lemegetoti, an angel of
the 5th hour, operating under the rule of Sazquiel.

Amisiyah—one of the many names of the
angel Metatron.

Amisor—the name of a great angel invoked
in Solomonic magical rites, specifically in the
invocation at fumigation. [Rf. Grimorium Verum;
Shah, The Secret Lore of Magic.]

Amitiel—angel of truth, invoked as an amulet.
Michael and Gabriel are credited as being such
angels, along with Amitiel. In rabbinic writings,
when God proposed the creation of man, the
angels of truth and of peace (unnamed in the
legend), as well as other angels, opposed the idea.
For this opposition, the angels of truth and of
peace were burned. [Rf Ginzberg, The Legends of
the Jews; Schwab, Vocabulaire de I’Angelologie.]

Amiziras [Amezyarak]

Ammiel ("people of God”)—angel of the 4th
hour of the day serving under Vachmiel. Ammiel
is also mentioned as an angel of the 7th hour of
the night, serving under Mendrion. [Rf. Waite,
The Lemegeton, pp. 67, 69.]

Amnixiel—one of the 28 angels that rule over
the 28 mansions of the moon. Amnixiel is also
mentioned as an extra in the list of the 7 Electors

of Hell (which would make him, at the very least,
a fallen angel). [Rf. Barrett, The Magus II; Butler,
Ritual Magic.]

Amnodiel—like Amnixiel, Amnodiel is one
of the 28 angels that rule over the 28 mansions of
the moon. He also figures as an extra in the list
of the 7 Electors of Hell.

Amoias—in the gnostic Paraphrase of Shem,
one of the mysterious entities to whom the secrets
of Creation were revealed. [Rf Doresse, The
Secret Books of the Egyptian Gnostics, p. 148.]

Ampharool—an angel who was called by
Solomon “king of the genii of flying.” Ampharool
presides over instant travel and comes to an invo-
cant when summoned by name. [Rf The Book of
Power.]

Amra’il—in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Amriel [Ambriel]

Amshashpands [Amesha Spentas]

Amtiel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 3rd
heavenly hall.

Amudiel—an extra in the list of the 7 Electors
of Hell.

Amuhael X—an angel called on in conjuring
rites. [Rf. M. Gaster, The Sword of Moses.]

Amulet Angels—there were 70 of these angels
and they were invoked frequently at the time of
childbirth. For their names, see Appendix.

Amwak’il—in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Amy—once an angel of the order of angels
and of the order of powers, Amy is now “a great
president” in the lower realms. He “gives perfect
knowledge of astrology and the liberal arts.”
He hopes (so he confided to King Solomon) to
return to the 7th throne "in 1200 years,” which,

says the demonologist Wierus, “is incredible.”
Amy’s seal is figured in The Book of Black Magic
and of Pacts, p. 184.

Anabiel—in the cabala, an angel who, when
invoked for such purposes in magical rites, is
able to cure stupidity. [Rf. Moses Botarel’s works
and Enoch lore.]

Anabona—In Mathers, The Greater Key of
Solomon, the name of a spirit or angel “by which
God formed man and the whole universe.” It is
said that Moses heard this name (Anabona) when
the Ten Commandments were given him on Mt.
Sinai.

Anabotas (Arabonas)—in the Grimorium Vennn,
an angel invoked in cabalistic rites.

Anachiel—the name of one of the 4 important
angels found inscribed in Hebrew characters on
the 3rd pentacle of the planet Saturn, according to
The Greater Key of Solomon. The mystical circle
of evocation is reproduced on p. 54 of The Secret
Lore of Magic. In Longfellow’s The Golden Legend
(1st American ed. 1851), Anachiel is the governing
angel of the planet Saturn. In later editions Long¬
fellow substituted Orifel for Anachiel.

Anael (Haniel, Hamiel, Onoel, Ariel, etc.)—
one of the 7 angels of Creation, chief of princi¬
palities [Cf. Nisroc], prince of archangels, and
ruler of the Friday angels. Anael exercises domin¬
ion over the planet Venus, is one of the lumin¬
aries concerned with human sexuality, and is
governor of the 2nd Heaven, where he is in charge
of prayer ascending from the 1st Heaven. It is
Anael who proclaims “Open all ye gates” in
Isaiah 26:2. In addition, he controls kingdoms and
kings on earth and has dominion over the moon.
Apart from variations already noted, Anael is,
or appears to be, another form for Aniyel, Ana-
phiel (Anafiel), Aufiel. [Rf Christian, The History
and Practice of Magic II, 440.] With Uriel, Anael is
combined by Shakespeare in The Tempest to form
the sprite Ariel (see Churchill, Shakespeare and His
Betters). In Longfellow’s The Golden Legend, Anael
is one of the angels of the 7 planets, specifically the
angel of the Star of Love, (i.e., the Evening Star or

...Anael, prince of the archangels [17]

Venus). In The Book of Tobit, Anael is the name of
Tobit’s brother. [Rf. Levi, Transcendental Magic ;
Grimorium Verum; de Abano, The Heptameron;
Agrippa, Three Books of Occult Philosophy.]

Anafiel (Anaphiel, Anpiel, “branch of God”)—
chief of the 8 great angels of the Merkabah;
keeper of the keys of the heavenly halls; chief
seal bearer, prince of water. When, according to
legend, Metatron (q.v.), angel of the divine face,
was to be punished, Anafiel was designated by
God to flog His favorite angel with 60 lashes of
fire. According to 3 Enoch, it was Anafiel (other
sources credit Rasuil or Samuil) who bore Enoch
to Heaven in the first place, Enoch then being
transformed into Metatron. [R/! Scholem, Major
Trends in fewish Mysticism ; Schwab, Vocabulaire de
I'Aitgelologie.] In Hechaloth Rabbati, where Anafiel
is compared with the Creator, he is identified as
Metatron.

Anahel—a prince of angels of the 3rd Heaven,
but one who serves in the 4th Heaven (according
to The Sixth and Seventh Books of Moses). As
Anahael, he is one of numerous angelic guards of
the gates of the West Wind. [Rf. Ozar Midrashim
II, 316.]

Anahita (Anaitis)—a female angel of the high¬
est rank in Zoroastrianism. She is the “immaculate
one, genius of fertilizing water and of the fruit¬
fulness of the earth.” [Rf. Redfield, Gods IA
Dictionary of the Deities of All Lands.]

Anai—a name written in Heaven “in the
characters of Malachim” (angels) and invoked in
powerful conjurations to command demons.
[Rf. Mathers, The Greater Key of Solomon.]

Anaireton (Amereton)—one of the “high,
holy angels” of God invoked in magical rites,
specifically in the conjuration of Ink and Colors
and the invocation or exorcism of the Salt. [Rf.
Waite, The Book of Ceremonial Magic; Grimorium
Verum.]

Anaitis [Anahita]

Anak—sing, for Anakim.

[18] ANAKIM / ANAZIMUR

Anakim (-enim? “giants”)—the offspring of
fallen angels and mortal women, an issue touched
on in Genesis 6. The anakim were so tall that,
according to The Zohar, “the Hebrews were like
grasshoppers in comparison.” In the latter work,
the angels Uzza and Azael are singled out as
having begotten children “whom they called
anakim.” The original name of the anakim was
nefilim. [Rf. Jung, Fallen Angels in Jewish, Christ¬
ian and Mohammedan Literature-, Deuteronomy
1:28; Joshua 14:12.] In Ginzberg, The Legends
of the Jews I, 151, it is related that the anakim
“touched the sun with their necks.” This is con¬
sonant with the view, often expressed in rabbinic
and Islamic writings, that angels reached from
Heaven to earth—-just as Adam did when he was
first formed, and as Israfel did, or does. [Rf. 3
Enoch. ]

Anamelech [Adramelech]

Ananchel (or Ananehel—“grace of God”)—
an angel sent by God to Esther to give her favor
in the sight of the Persian king Ahasuerus [Rf.
Old Testament, Esther.] Origen speaks of Anan¬
chel in his “On Romans” (IV, 12). [Rf. The Biblical
Antiquities of Philo, p. 73.]

Anane—one of the troop of fallen angels, as
listed in Enoch I.

Ananehel [Ananchel]

Ananel (Anani, Hananel, Khananel)—regarded
as both good and evil. As an evil angel (one of the
fallen archangels), Ananel is said to have descended
from Heaven on Mt. Hermon and to have brought
sin to mankind. [Rf. Enoch I; Ambelain, La Kabbale
Pratique.]

Anani [Ananel]

Ananiel—one of numerous angelic guards of
the gates of the South Wind. [Rf. Ozar Midrashim
II, 316.]

Anaphaxeton (Anaphazeton, Arpheton, Hipe-
ton, Oneipheton)—one of the holy angels of God
invoked in magical rites. Anaphaxeton is the name
which, when pronounced, will cause the angels
to summon the whole universe before the bar of

justice on Judgment Day. He is also a spirit to be
invoked in the exorcism of the Water. [Rf. Waite,
The Book of Ceremonial Magic.]

Anaphiel [Anafiel]

Anapion—in Waite, The Lemegeton, an angel
of the 7th hour of the night, serving under
Mendrion.

Anas—“and God sent two angels, Sihail and
Anas, and the four Evangelists to take hold of the
fever-demons [12 of them, all female] and beat
them with fiery rods.” The source of the tale is a
12th-century MS in the British Museum and the
tale is retold by M. Gaster in Studies and Texts in
Folklore II, p. 1030. Gaster believes that Sihail is
merely another form for Mihail (Michael) and
Anas a form for St. Anne, mother of Mary, here
turned into an angel.

Anataniel A’—in M. Gaster, The Sword of
Moses, one of the angel princes of the hosts of X.

Anauel—an angel who protects commerce,
bankers, commission brokers, etc. Anauel’s cor¬
responding angel is Aseij. [R/". Ambelain, La
Kabbale Pratique.]

Anayz—in de Abano, The Fleptameron, an
angel of Monday said to reside in the 1st
Heaven. He is invoked from the south. Since
angels are bodiless, their “residence” in any
heaven, or in any place, is hypothetical. Angels
are resident wherever they happen to be operating;
it is only for convenience that they are given a
locus operandi. All material descriptions of angels,
(wings, size, speech, physical actions) are likewise
to be taken figuratively.

Anazachia—an angel’s name inscribed in
Hebrew characters on the 3rd pentacle of the
planet Saturn. Anazachia is one of 4 angels shown
on the pentacle, the other 3 being Omeliei, Ana-
chiel, and Aranchia. The magical circle of evoca¬
tion is reproduced in Shah, The Secret Lore of
Magic, p. 54. [Rf. Gollancz, Clavicula Salomonis .]

Anazimur—one of the 7 exalted throne angels
of the 1st Heaven “which execute the commands

The angels ascending and descending Jacob’s Ladder. A dream-incident related in Genesis 28.

Reproduced from Hayley, The Poetical Works of John Milton.

ANCIENT OF DAYS / ANGEL

[ 20 ]

of the potestates,” according to The Book of the
Angel Raziel. [Rf. de Abano, Elementia Magica-,
The Sixth and Seventh Books of Moses-, writings of
Cornelius Agrippa.]

Ancient of Days—in the cabala, a term applied
to Kether, 1st of the sefiroth ( q.v .); also to Macro-
posopus (“vast countenance”) who is, in the cabala,
“God as He is in Himself.” Ancient of Days is,
further, used as a term to denote the “holy ones
of the highest,” i.e., the most exalted and venerable
of the angels. In Daniel 7:9, the expression is the
prophet’s title and vision of God: “I beheld till
the thrones were cast down, and the Ancient of
Days did sit, whose garment was white as snow,
and the hair of his head like the pure wool; his
throne was like the fiery flame, and his wheels as
burning fire.” Dionysius in The Divine Names
defines the term Ancient of Days as “both the
Eternity and the Time of all things prior to days
and eternity and time.” The term has also been
used to apply to Israel. William Blake refers to the
Ancients of Days as Urizen, the figure of Jehovah
in this poet’s mystical poems. It is the title of one
of his famous drawings; see also Blake’s “Elohim
[God] Giving Life to Adam.” Hymn 519 of the
Hymnal of the Protestant Episcopal Church
[Thos. Nelson, 1920] opens with “Ancient of
Days, who sittest throned in glory; To thee all
knees are bent.”

Ancor—an angel invoked in the conjuration of
the Reed. Ancor is likewise a name for God in
prayers at Vestment. [Rf Mathers, The Greater
Key of Solomon-, Waite, The Book of Black Magic
and of Pacts.]

Andas—in occult writings, Andas is repre¬
sented as one of the ministering angels to Varcan,
a king who rules the angels of the air on Lord’s
Day (Sunday). In de Abano, The Heptameron, the
magic circle for the incantation of angels for the
1st planetary hour of Sunday shows Andas at the
outer perimeter.

Aneb—an angel ruler of an hour with the
attribute “Dicu Clement.” [Rf Ambelain, La

Kabbale Pratique-, and the poem “Sagesse” by
H.D. (Hilda Doolittle).]

Anepaton (Anapheneton)—“a high, holy angel
of God,” whose name appears in an invocation
ring. Anepaton is also a name for God when
conjured up by Aaron. [Rf Butler, Ritual Magic-,
Grimorium Verum; Waite, The Lemegeton ; The Book
of Ceremonial Magic.]

Anereton (Anaireton)—“a high, holy angel
of God” invoked in Solomonic rites. [Rf. Shah,
The Secret Lore of Magic-, Grimorium Verum.]

Anfial—one of the 64 angel wardens of the 7
celestial halls. [Rf. Pirke Hechaloth.]

Anfiel (Anafiel, “branch of God”)—in Pirke
Hechaloth, a guard of the 4th Heaven. See also
Margouliath, Malache Elyon and Bereshith Rabbah.
According to the Jewish Encyclopedia (p. 595),
Anfiel’s crown “branches out to cover the Heaven
with the divine majesty.” Here he is head
and chief of the porters and seal-bearers of the 7
Heavens.

Angel (Hebrew, “malakh”)—the word derives
from angiras (Sanskrit), a divine spirit; from the
Persian angaros, a courier; from the Greek angelos,
meaning a messenger. In Arabic the word is
malak (a Jewish loan word.) In popular usage an
angel denotes, generally, a supernatural being
intermediate between God and man (the Greek
“daimon” being a closer approximation to our
notion of angel than angelos). In early Christian
and pre-Christian days, the term angel and daimon
(or demon) were interchangeable, as in the writ¬
ings of Paul and John. The Hebrews drew their
idea of angels from the Persians and from the
Babylonians during the Captivity. The 2 named
angels in the Old Testament, Michael and Gabriel,
were in fact lifted from Babylonian mythology.
The 3rd named angel, Raphael, appears in the
apocryphal Book of Tobit. “This whole doctrine
concerning angels” (says Sales in his edition of
The Koran, “Preliminary Discourse,” p. 51)
“Mohammed and his disciples borrowed from the
Jews, who borrowed the names and offices of
these beings from the Persians.” While Enoch, in
his writings dating back to earliest Christian times

and even before, names many angels (and demons),
these were ignored in New Testament gospels,
although they began to appear in contemporane¬
ous extracanonical works. They had a vogue in
Jewish gnostic, mystic, and cabalistic tracts.
Angelology came into full flower in the 11th—
13th centuries when the names of literally thous¬
ands upon thousands of angels appeared, many of
them created through the juggling of letters of the
Hebrew alphabet, or by the simple device of
adding the suffix “el” to any word which lent
itself to such manipulation. An angel, though
immaterial, that is, bodiless, is usually depicted as
having a body or inhabiting a body, pro tern,
and as winged and clothed. If an angel is in the
service of the devil, he is a fallen angel or a demon.
To Philo, in his “On Dreams,” angels were in¬
corporeal intelligences. He held that the rabbis,
on the contrary, thought of angels as material
beings. In Roman Catholic theology, angels were
created in the earliest days of Creation, or even
before Creation, tota simul, that is, at one and the
same time. In Jewish tradition, angels are “new
every morning” (Lamentations 3:23) and continue
to be formed with every breath God takes (Hagiga
14a). In the pseudo-Dionysian scheme with its
9 heavenly choirs, angels as an order rank low¬
est in the scale of hierarchy, the seraphim rank¬
ing highest. The archangels show up 8th in the
sequence, despite the fact that the greatest angels
are often referred to as archangels. Strictly speak¬
ing, when one refers to the named angels in the
Bible, it is correct to say there are only 2 or 3.
But the following may be considered: Abaddon /
Apollyon, mentioned in Revelation as the “angel
of the bottomless pit.” Wormwood, referred to as
a star (Revelation 8:11), but to be understood as
an angel. And there is Satan, who in the Old Testa¬
ment is a great angel, one of the most glorious,
certainly not evil and with no hint of his having
fallen. He goes by his title of adversary {ha-satan).
It is only in Christian and post-Biblical Jewish
writings that ha-satan of the Old Testament is
turned into an evil spirit. A case for including
Rahab among the named angels of the Bible
might also be made: Talmud refers to Rahab as
“the angel of the sea.”

...Anfiel, whose crown covers the heavens [21]

“Angel in the Forest”—the title of Marguer¬
ite Young’s chronicle of the Rappites, a German
religious sect that established a short-lived com¬
munity on the Wabash River during the years
1815-1824. The title derives from the angel
(Gabriel) whom Father Rapp, cult leader, claimed
he saw in the forest—an angel “with the good
taste to leave footprints behind”—for these foot¬
prints can be seen, to this day, on a stone slab in
New Harmony, Indiana.

Angel of Abortion [Kasdaye]

Angel of the Abyss—usually identified as
Uriel, the “angel set over the world and Tartarus.”
[Cf. Apsu, female angel of the abyss in Babylonian-
Chaldean mythology; Rf. Charles, Critical Com¬
mentary of the Revelation of St.John, p. 239].

Angel of Adversity—in works like The Zado-
kite Fragments and The Book of Jubilees, the angel of
adversity is Mastema, prince of evil, equated with
Satan.

Angel of Agriculture [Risnuch]

Angel of the Air [Chasan, Casmaron, Cherub,
Iahmel]

Angel of Albion—an angel “created” by Blake
as a character in his “Visions of the Daughters of
Albion.”

Angel of Alchemy and Mineralogy—Och

(q.v.).

Angels of the Altitudes—among the principal
rulers of the 4 altitudes or chora are Barachiel,
Gabriel, Gediel. [Rf The Almadel of Solomon.]
For the names of other rulers of this class of
celestial hierarchs, see Appendix.

Angel of Anger—in his visit to Paradise, as
reported in the apocalyptic Revelation of Moses,
the great Lawgiver encounters the angels of anger
and wrath in the 7th Heaven. He finds these angels
composed “wholly of fire.” Our angel of anger is

Af (<?•*'•) •

Angel of Annihilation—in the story relating
to Esther and Ahaseurus, the angel of annihilation
is Harbonah or Hasmed. [Rf Midrash Tehillim on

22

ANGEL: ANNOUNCEMENTS / BOTTOMLESS PIT

Annunciation by Tintoretto in Scuola San Rocco, Venice. Reproduced from Rdgamey, Angus.

Psalm 7.] Both Harbonah and Hasmed are angels Angel of the Apocalypse—Orifiel; also

of punishment or of confusion.

Angel of Announcements—in ancient Persian
lore, the angel of announcements is Sirushi, who
ranks also as the angel of Paradise.

Angel of Annunciation—Gabriel. The Angel
of Annunciation is the subject of innumerable
paintings by the great masters: da Vinci, Mem-
ling, Fra Filippo Lippi, Fra Angelico, El Greco,
Titian, etc. In the annunciation to Mary, as
related in Matthew, the name of Gabriel does not
occur; it occurs in the account by Luke (both with
regard to Elizabeth and Mary).

Anael (Haniel, Anafiel), Zachariel, Raphael,
Samael, Michael, Gabriel, and St. Francis of
Assisi. According to Cornelius Agrippa, each
angel is credited with a reign of 354 years. The
title “Angel of the Apocalypse” was claimed by
St. Vincent Ferrer (1350-1419). [Rf. Levi, Trans¬
cendental Magic.] Malvina Hoffman, American
sculptress, did a figure in gold bronze titled the
“Archangel of the Apocalypse.”

Angel of April—Asmodel. In ancient Persian
lore, the angel was Andibehist.

Angel of Aquarius—in works of ceremonial

magic, the angel of Aquarius is Ausiel (Ausiul).
Rabbi Chomer in Levi’s book of magic cites the 2
governing spirits of Aquarius as Archer and Ssak-
makiel (Tzakmaqiel).

Angel of Aquatic Animals [Manakel]

Angel of Aries —in ceremonial magic, the
angel of Aries (the Ram) is Aiel of Machidiel,
the latter being also the angel of March. In the
cabala, the 2 spirits governing the sign of Aries are
Sataaran and Sarahiel (Sariel).

Angel of the Ark of the Covenant —the 2

angels of the ark of the covenant are usually
Zarall and Jael, both belonging to the order of
cherubim. Another angel, Sandalphon, has been
described as “the left-hand cherub of the Ark.”
Some authorities, interpreting Exodus 25, main¬
tain that 4 angels should be represented on the ark,
2 on each side. See picturization in Schaff, A
Dictionary of the Bible, p. 67.

Angel of Ascension —in the Acts of the Apos¬
tles (1:10) the angels of ascension are spoken of as
“two men [which] stood by in white apparel.”
Chrysostom, Eusebius, Cyril of Jerusalem speak
of angels present at the Ascension. [Rf. Danielou,
The Angels and Their Mission .] In noncanonical
writings there are frequent references to the angels
of ascension as 2 in number, but nowhere are they
named. In the “Ascension,” a canvas by Mantegna
(1431-1506), Christ is shown fully robed, rising to
Heaven with 11 child-angels surrounding him
in the ascent.

Angel of Aspirations and Dreams —accord¬
ing to Jewish cabala, the moon is the angel of
aspirations and dreams; in occult lore, it is Gabriel.
[Rf. Levi, Transcendental Magic.]

Angel of Augsburg, The —a name given to
Agnes Bemauer, the lovely but low-born wife of
Duke Albrecht of Wiirtenberg. She was drowned
as a witch in 1435, at the instigation of Albrecht’s
father, Duke Ernest of Bavaria. The drowning is
the subject of a woodcut reproduced in Paul
Carus, The History of the Devil.

Angel of August —in Trithemius, The Book of
Secret Things, the angel of August is Hamaliel;

.. .Angel of Ascension [23]

he is said to have dominion over the sign of Virgo
in the zodiac. Occult lore cites another angel of
August, or August-September (in Hebrew, the
season is Elul )—i.e., Morael, who is also the angel
of awe or fear. In ancient Persian lore, the angel of
August was Shahrivari.

Angel of Autumn —Guabarel; Tarquam. The
head of the sign of August is Torquaret. [Rf. De
Plancy, Dictionnaire Infernal.]

Angel of Babylon —in Midrash Tehillim we
learn that “the angel of Babylon mounted 70
rounds [of the ladder of Jacob] and the angel of
Media 52.” Neither the name of the angel of
Babylon nor that of Media is given.

Angel of the Balances [Soqed Hozi, Dokiel,
Michael, Zehanpuryu’h]

Angel of the Baptismal Water —Raphael.
But see also Barpharanges. It was Tertullian who
declared that the baptismal water receives its
healing properties from an angel (whom, how¬
ever, he did not name). [Rf. Smith, Man and his
Gods, p. 306.]

Angel of Barrenness [Akriel]

Angel Over (Tame) Beasts [Behemiel, Hariel]

Angel Over (Wild) Beasts [Thegri (Thuriel),
Mtniel, Jehiel, Hayyal]. [Rf Hermes Visions;
Jewish Encyclopedia I, 595.]

Angel of Benevolence [Zadkiel, Hasdiel,
Achsah]

Angel Over Birds [Arael, Anpiel]

Angel of the Bottomless Pit —same as angel
of the abyss, i.e., Abaddon (which is the Hebrew
form for the Greek Apollyon), as in Revelation 20.
Known in post-Biblical lore as the “destroyer”
and “king of the demonic locusts” or “grass¬
hoppers.” In Bunyan’s Pilgrim’s Progress, this angel
is a devil, the devil. St. John regards the angel of
the bottomless pit as apparently not evil, since it is
the angel that binds Satan for 1,000 years (Revela¬
tion 20:2). As La.igton makes clear in his Satan, a
Portrait (p. 39) the angel of the abyss (i.e., the angel
of the bottomless pit) “is not [in Revelation]

ANGEL: BURNING BUSH / DARKNESS

[24]

identified with Satan.” Diirer in his Apocalypse
series (1498) executed a woodcut titled “Angel
with the Key of the Bottomless Pit.”

Angel of the Burning Bush —Zagzagel;
Michael. A strict interpretation of the use of the
term (in Exodus 3:2; Luke 20:37; Acts 7:35)
would suggest that it is the Lord Himself who is
the angel of the burning bush, made manifest in
angelic guise. The ascription to Zagzagel is
found in Targum Yerushalnti. Rembrandt did a
well-known painting of the subject titled “Moses
and the Burning Bush.”

Angel of Calculations [Butator]

Angel of (the sign of) Cancer —Cael. Ac¬
cording to Rabbi Chomer, an exegetical authority
quoted by Levi in Transcendental Magic, the govern¬
ing spirits of the sign of Cancer are Rahdar and
Phakiel.

Angel of Capricorn —in ceremonial magic,
the angel of Capricorn is Casujoiah. According to
Rabbi Chomer, quoted by Levi, Transcendental
Magic, the governing spirits of this zodiacal sign
are Sagdalon and Semakiel (Semaqiel).

Angel of Carnal Desires [Angel of Lust]

Angel of Chance (in the sense of gambling)—
Barakiel, Uriel, and Rubiel. [Rf. De Plancy,
Dictionnaire Infernal.]

Angel of Chaos —Michael. Where chaos is
equated with darkness, and darkness with death,
then the angel of chaos is Satan. [Rf. The Inter¬
preter’s Bible ; Ginzberg, The Legends of the Jews V,
16 -]

Angel of the Chaste Hands [Ouestucati]

Angel of Chastisement —Amaliel. In addition,
one comes upon other angels of chastisement or
punishment in apocryphal and post-Biblical
writings. Compare “the mail-clad lords with the
flaming eyes.”,. . . “his eyes are as lamps of
fire,” in Daniel 10:6, as descriptive of one of these
hierarchs. In Coptic lore, the demon of chastise¬
ment is Asmodel—who, however, in occult lore,
is an angel, the angel of the month of April.

Angels (Order of)—in the pseudo-Dionysian
scheme of the celestial hierarchy, the order of
angels occurs last of the 9. The ruling princes of
the order are usually given as Phaleg and Adna-
chiel (Advachiel).

Angels of Clouds —in The Book of Jubilees
there is mention of the angels of clouds who, it is
reported, were created on the 1st day of Creation.
They are hot named.

Angels of Cold —likewise mentioned but not
named in The Book of Jubilees. The angels of cold
are also referred to in the Revelation of John, a New
Testament apocryphon included in the Ante-
Nicene Fathers Library.

Angels of the Colonies —creation of Blake
as characters in his “Visions of the Daughters of
Albion.”

Angel of Comets (or Meteors)—Zikiel or
Ziquiel; also Akhibel.

Angel of Commission Brokers —Anauel,
who also protects commerce, bankers, etc.

Angel of Commotion —Zi’iel, as noted in
Odeberg ,3 Enoch.

Angel of Compassion —Rachmiel or Raphael
( qq.v .). The angel of compassion, symbolizing the
United Nations, is interpreted in a painting by the
Swiss artist Max Hunziker and done by him for
the benefit of UNICEF. The Nepalese have a god
of compassion called Avalokiteshvara, who re¬
nounced Nirvana in order to serve and save man¬
kind. An image of this deity was displayed at the
Asia Society headquarters in New York in 1964.

Angel of Conception [Laila(h)]

Angels of Confusion —there are 7 of these
angels of confusion. They were dispatched by God
to the court of Ahasuerus to put an end to this
king’s pleasure in the time of Queen Esther. [Rf.
Ginzberg, The Legends of the Jews IV, 374.] It seems
likely that the angels of confusion were also
present and participated in the Tower of Babel
incident. [Rf. Genesis 11:7.] The individual angels
of confusion are described in Talmud as follows:

Mchuman—confusion; Biztha—destroyer of the
house; Barbonah—annihilation; Bigtha—presser
of the winepress; Abatha—another presser of the
winepress; Zethar—observer of immorality; and
Carcas—the knocker.

Angel of Constellations —Kakabel (Kochbiel)
and Rahtiel (qq.v.). [Rf Ginzberg, The Legends of
the Jews 1,140.]

Angels of Corruption (or Perdition)—origin¬
ally, according to Talmudic lore, there were 70
tutelary angels assigned by God to rule over the
70 nations of the earth. These angels, corrupted
through national bias, became the malache habbala
(angels of corruption). The sole angel of this group
who remained uncorrupted was the tutelary or
guardian angel of Israel, Michael. [Rf. Eisen-
menger, Traditions of the Jews 1,18; Lea, Materials
Toward A History of Witchcraft I, 17; Ginzberg,
The Legends of the Jews.]

Angel of the Covenant —a title applied to
Metatron, Phadiel, Michael, Elijah, the “angel of
the Lord,” and even to Mastema. According to
The Zohar I, it is the angel of the covenant who is
meant in such verses as Exodus 4:26, 24:1;
Leviticus 1:1. In the Vision of Paul 14, Michael is
called the “Angel of the Covenant.” But Regamey

.. .Angels of Confusion [25]

in What Is An Angel?, citing Malachi 3:1, says
“the Angel of the Covenant must be the Lord
himself.” The hasidic Rabbi Elimeleckh of
Lizhensk (d. 1786) refers to Elijah as the “Angel of
the Covenant.” [Rf. Buber, Tales of the Hasidim ;
The Early Masters, p. 257.]

Angels of Creation —there were 7 of these
angels in the beginning (i.e., at the time of
Creation) and they were placed in control of the
7 planets—the 7 including the sun and moon,
according to the astronomical knowledge of the
time of the scribes, who set down the events of the
“first days.” The 7 angels of creation usually given
are Orifiel, Anael, Zachariel, Samael (before this
angel rebelled and fell), Raphael, Gabriel, and
Michael. The Book of Enoch reports that the angels
of Creation reside in the 6th Heaven.

Angel of Darkness —also called prince of dark¬
ness and angel of death (Belial, Bernael, Haziel,
Beliar, Satan, etc.). “All who practice perversity
are under the domination of the angel of dark¬
ness.” [Rf. Manual of Discipline in T. Gaster, The
Dead Sea Scriptures, pp. 43—44.] “All men’s afflic¬
tions and all of their moments of tribulation are
due to this being’s malevolent sway.” According
to Budge, Amulets and Talismans, quoting “the
later rabbis,” the angel of darkness is Kochbiel. In

Angels of the Ascension. A miniature from The Bible of St. Paul. Reproduced from Lost
Books of the Bible.

[26] ANGEL: DAWN / EARTH

Chaldean lore, and in Kramer, From the Tablets of
Sumer, the angel is An. In Mandaean lore there
were 5 primal beings of darkness: Akrun (Krun),
Ashdum (Shdum), Gaf, Hagh, Zasgi-Zargana.
[Rf. Mansoor, The Thanksgiving Hymns ; Ginzberg,
The Legends of the Jews V; The Book of Jubilees',
Drower, The Mandaeans of Iraq and Iran, p. 251.]

Angel of Dawn—in gnosticism, applied to the
dragon which, in Revelation, is a term for Satan
or Lucifer. [Rf Jobes, Dictionary of Mythology
Folklore and Symbols .]

Angel of the Day (Angel of Daylight)—
Shamshiel, as in 3 Enoch. [Rf Amulets and Talis¬
mans, p. 375; Ginzberg, The Legends of the Jews II,
314.]

Angel of Death—in rabbinic writings there
are at least a dozen angels of death: Adriel,
Apollyon-Abaddon, Azrael, Gabriel (as guardian
of Hades), Hemah, Kafziel, Kezef, Leviathan,
Malach ha-Mavet, Mashhit, Metatron, Sammael
(Satan), Yehudiah (Yehudiam), Yetzer-hara. In
Falasha lore the angel of death is Suriel. In Christian
theology, Michael is the angel of death who “leads
souls into the eternal light” at the yielding up of
the ghost of all good Christians. The Arabic angel
of death is Azrael. He is also Iblis, as in the
Arabian Nights tale, “The Angel of Death with
the Proud King.” The Babylonian god of death
is Mot. According to Schonblum, Pirke Rabbenu
ha-Kadosh, there are 6 angels of death: Gabriel
(over the lives of young people), Kafziel (over
kings), Meshabber (over animals), Mashhit (over
children), Af (over men), Hemah (over domestic
animals). The angel of death is not necessarily an
evil or a fallen angel. He remains at all times a
legate of God and in God’s service. [Rf Talmud
Baba Metzia, 86a.] In Zoroastrianism, the angel of
death or the demon of death is Mairya (male or
female), who offered Zoroaster the empire of the
world [Cf Satan tempting Jesus; see also Saltus,
Lords of the Ghostland, chap, on Ormuzd]. In the
Apocalypse of Baruch there is an angel of death,
unnamed, who makes his first appearance in that
work. [Rf Smith, Man and his Gods.] In Ginzberg,
The Legends of the Jews IV, 200, we read of Elijah

fighting and overcoming the angel of death. There
is also a legend about Aaron seizing the angel of
death and locking him in the Tabernacle “so that
death ceased.” The seizure must have been short¬
lived. (The Aaron legend may have inspired the
popular Broadway play, Death Takes a Holiday.)
This angel of death was most likely Kezef, as
suggested in Targum Yerushalmi. The great whale
or crocodile of Biblical lore, Leviathan (along with
Rahab), is also identified as an angel of death,
according to various rabbinic sources. In Talmud
Abodah Zarah, 20, the angel of death, Sammael, is
described as “altogether full of eyes; at the time
of a sick man’s departure he [the angel] takes his
stand above the place of his [the sick man’s] head,
with his sword drawn and a drop of poison
suspended on it.” To Eisenmenger ( Traditions of
the Jews) the supreme angel of death is Metatron,
whose subordinates are Gabriel and Sammael. In
his Book of Beliefs and Opinions, Saadiah Gaoii (10th
century) says that “our teachers have informed us
that the angel sent by God to separate body from
soul appears to man in the form of a yellowish
flame, full of eyes shining with a bluish fire, hold¬
ing in his hand a drawn sword pointed at the
person to whom death is coming.” Saadiah then
goes on to suggest a parallel or affinity with the
“angel of the Lord” in I Chronicles 21:16 who
stands “between the earth and the heaven, having
a drawn sword in his hand stretched over Jeru¬
salem.” The angel who would qualify here, not
so much in the description of him as in relation to
his office, is the benevolent angel of death, Azrael
( q.v.). Over 6 persons the angel of death has no
power (says Talmud Baba Bathra, fol. 17), to wit:
Abraham, Isaac, Jacob, Moses, Aaron, and Miriam.
With regard to Jacob, it is said that “not the angel
of death ended his life, but the Shekinah took his
soul with a kiss” ; and that Miriam also “breathed
her last in this manner.” A rabbi (ben Levi) out¬
witting the angel of death is the subject of Long¬
fellow’s poem “The Spanish Jew’s Tale.”

Angel of December—Haniel or Nadiel. In
ancient Persian lore, the angel of December was
Dai (q.v.).

Angel of the Deep—Tamiel, Rampel; also

Rahab. [See Angel of the Sea.] [Rf. M. Gaster, The
Sword of Moses; Ginzberg, The Legends of the
Jews V.]

Angel of Deliverance—in Zoharistic writings,
the angel of deliverance is Pedael. [Rf. Abelson,
Jewish Mysticism, p. 117.]

Angel of the Deserts—one of the unnamed
“splendid, terrible and mighty angel chiefs who
passed before God to extol and rejoice in the first
Sabbath.” [Rf Alphabet of Rabbi Akiba and numer¬
ous Talmudic commentaries listed in Ginzberg,
The Legends of the Jews.]

Angel of Destiny [Oriel or Manu]

Angels of Destruction (“malache habbalah”)
—Uriel, Harbonah, Azriel, Simkiel, Za’afiel, Af,
Kolazonta, Hemah. Chief of the group is Kemuel,
according to the Revelation of Moses, but, accord¬
ing to 3 Enoch, the chief is Simkiel. In the latter
book, the angels of destruction correspond to the
angels of punishment, and these in turn may be
equated with the angels of vengeance, wrath,
death, ire. They may also be compared to the
Avestan devas. “When executing the punishments
on the world, the angels of destruction are given
the ‘Sword of God’ to be used by them as an
instrument of punishment.” [Rf. 3 Enoch, 32:1.]
According to Moses Gaster, there were 40,000
such angels but, according to a Jewish legend,
there were (or still are) in Hell alone 90,000 angels
of destruction. It is said that the angels of destruc¬
tion helped the magicians of Egypt in Pharaoh’s
time; that they duplicated the miracles performed
by Moses and Aaron, specifically the miracle of
changing water into blood. [Rf. Exodus 7:20.]
There is a division of opinion among rabbinic
writers as to whether the angels of destruction are
in the service of God or of the devil. Apparently,
even when they serve the devil, it is with the
permission of God. In The Zohar I, 63a, Rabbi
Judah, discoursing on the Deluge, declared that
“no doom is ever executed on the world, whether
of annihilation or any other chastisement, but the
destroying angel is in the midst of the visitation.”
In Ginzberg, The Legends of the Jews, it is related
that when Moses visited Hell, he beheld in a region

.. .Angels of Destruction [27]

called Titha-Yawen sinners (mainly usurers) stand¬
ing “up to their navel in mud” lashed by the
angels of destruction “with fiery chains, the
sinners’ teeth being broken with fiery stones from
morning until evening.” Cf. Dante’s description
of the tortures suffered by sinners in the Inferno.
[R/". The Apocalypse of Baruch ; The Book of Enoch;
Talmud Bab-Sanhedrin; Trachtenberg, Jewish
Magic and Superstition; Jewish Encyclopedia, p. 516.]

Angel of the Disk of the Sun—Chur, in
ancient Persian lore. Cf. Galgaliel, angel of the
wheel of the sun (q.v).

Angel of Divination [Eistibus]

Angel of the Divine Chariot [Rikbiel
YHWH]

Angel of the Divine Presence (Angel of the
Face)—Blake subtitled his engraving “The
Laocoon,” “The Angel of the Divine Presence.”

Angel of Dominions (dominations)—Zacha-
rael, who is usually designated prince of this
hierarchic order. Dionysius, in his famous work
on the celestial orders, placed the dominions or
dominations first in the 2nd triad of the 9 choirs.

Angel of Doves [ Alphun]

Angels (or Lords) of Dread—according to
3 Enoch, 22, they work in unison with the Captains
of Fear in surrounding the throne of Glory and
“singing praise and hymns before YHWH, the
God of Israel.” They aggregate “thousand times
thousand and ten thousand times ten thousand.”

Angel of Dreams—Duma(h) and Gabriel. In
the cabala, according to Levi, Transcendental
Magic, the angel of dreams is the Moon, or
Gabriel. The Zohar II, 183a, refers to Gabriel as the
“supervisor of dreams.”

Angel of the Dust [Suphlatus]

Angels of the Earth—traditionally there are 7
angels of the earth: Azriel, Admael, Arkiel
(Archas), Arciciah, Ariel, Harabael or Aragael,
Saragael, Yabbashael. Variants include Haldiel,
Tebliel, Phorlakh, Raguel, and Samuil. The 4
angels of the earth listed in Heywood, The

[28] ANGEL: EARTHQUAKES

Hierarchy of the Blessed Angels, are actually angels
of the 4 winds: Uriel (south), Michael (east),
Raphael (west), Gabriel (north). In ancient
Persian lore, the spirit of the earth was Isphan
Darmaz. [Rf. Enoch II; Pesikta R. Kahana 155a.]

Angel of Earthquakes [Sui’el; Rashid]

Angels of the East (or of the Rising Sun)—
Michael, Gauriil, Ishliha, Gazardiel.

Angel of Edom—the name Edom was a
designation for Rome, but the angel of Edom
designated Satan. “I will ascend above the heights
of the clouds, I will be like the Most High,” the
angel of Edom boasted. And God replied:
“Though thou mount on high as the eagle, and
though thy nest be set among the stars, I will bring
thee down from thence.” The angel of Edom was
one of the angels on the ladder that Jacob saw in
his dream, set between earth and Heaven. [Rf.
Ginzberg, The Legends of the Jews I, V.]

Angel of Egypt—Mastema, Rahab, Duma(h),
Uzza, and Sammael. On their way out of Egypt
the Israelites were affrighted most “at the sight of
the Angel of Egypt darting through the air as he
flew to the assistance of the people under his
tutelage.” The identity of the angel is not given
in the source quoted (Ginzberg, The Legends of the
Jews III, 13). Some rabbinic texts say the angel
was Abezi-thibod; others that it was, or might
have been, Sammael, Mastema (in The Book of
Jubilees), or Uzza. Another good guess would be
Rahab ( q.v .).

Angel of the Embryo [Sandalphon]

Angel of Esau—Sammael, with whom Jacob
wrestled at Peniel.

Angel of Evil—Satan, Malach Ra, Mastema,
Bemael, Beliar (Beliel), Ahriman (Persian), etc.

Angel of Evil Deeds—a holy angel in the
service of God. He is pictured (but not named) as
a Recording Angel in Longfellow, The Golden
Legend.

Angels of the Face (or Angels of the Presence)
—among the most frequently mentioned angels
of the face in rabbinic lore are Metatron, Michael,

/ FOUR WINDS

Jehoel, Suriel, Yefehfiah, Zagzagael, Uriel. There
were about 12 of them and they were also spoken
of as the angels of sanctification or the angels of
glory—all of them circumcised at Creation. [See
Angels of the Presence.]

Angel of Fall (autumn)—'Torquaret. [R/ Shah,
Occultism, Its Theory and Practice, p. 43.]

Angel of Fascination [Tablibik]

Angel of Fasts—Sangariah, as cited in The
Zohar (Exodus 207a).

Angel of Fate [Manu]

Angel of Fear (Yrouel; Morael)—these are
amulet angels ( q.v.).

Angel of February (Barchiel; Barbiel)—for
angels governing other months of the year, see
Appendix. [Rf. De Plancy, Dictionnaire Infernal
IV.] In ancient Persian lore, the angel of February
was Isfandarmend (q.v.).

Angel of Fertility—in Mandaean lore, the
angel of fertility is Samandiriel or Yus(h)amin.
In Talmud Pesikta Rabbati 43:8, it is stated that
“Abraham gave heed to the Angel of Fertility
when the great Lawgiver, then in his 100th year,
was told by God to visit Sara in her tent.”
Abraham heeded God’s counsel. Sara was 90 at
the time and barren; but, through perhaps the
overshadowing of Samandiriel or Yus(h)amin,
she conceived and gave birth to Isaac. Another
heavenly spirit present at the union of the aged
couple was the Shekinah (q.v.).

Angel of the Fiery Furnace—the angel of the
Lord (not named) seen walking in the midst of the
unconsuming fire with Sidrach, Misach, and
Abednego, the 3 Judaean princes captive in Baby¬
lon who had refused to obey Nebuchadnezzar’s
command to worship a golden image. The angel
miraculously delivered the 3 princes from death.
He was later described by the Babylonian king as
having a form like that of “the Son of God.” [Rf
Daniel 3.]

Angel of the Fifth Heaven—the presiding
spirit of the 5th Heaven is Michael—that is, if the
5th Heaven is Machum; but if the 5th Heaven is

Mathey, then the presiding spirit is Sammael.
Assisting angels ruling the 5th Heaven include
Friagne, Hyniel, Ofael, Zaliel. [Rf. de Abano, The
Heptameron.] In Mohammedan lore, the 5th
Heaven is the abode of the Avenging Angel “who
presides over elemental fire.”

Angel of Fire—Nathaniel (Nathanel), Arel,
Atuniel, Jehoel, Ardarel, Gabriel, Seraph; also
Uriel, “angel of the fire of the sun.” Revelation
14:18 speaks of the angel of the heavenly altar
“who has authority over fire.” Cf Agni, the Vedic
god of fire and mediator (angel) between gods and
men. The Zoroastrian genius of fire is Atar ( q.v .).
In the Fourth Book of Maccabees there is mention
of an angel of fire whom Aaron overcomes; he
is to be compared with the destroying spirit in
Reider, The Book of Wisdom 18:22. When the
Baal-worshipping Jair succeeded Abimelech to the
throne in Israel and ordered the 7 men faithful to
God to be consigned to the flames, Nathanel,
“lord over fire,” extinguished the flames and
enabled the 7 to escape. Nathanel then burnt Jair
along with 1,000 of his men. For the legend, see
Pseudo-Philo 39; also The Chronicles of Yerahmeel
48:175. The Prokofieff opera L’Ange de Feu, com¬
posed between 1920 and 1926, is based on a novel
by the Russian poet Valerie BrusofF. It was pub¬
lished in 1903. The chief character is Madiel, angel
of fire, who returns to the heroine (a 16th-century
visionary) in the form of a German knight. A
concert performance of the opera was given in
Venice in 1955; an American premiere occurred
in New York at the City Center in September
1965. According to Kircher, Ecstatic Voyage (to
the planets), the sun—so he reported—“is peopled
with angels of fire swimming in seas of light
around a volcano from which pour myriads of
meteors.” One of Marc Chagall’s celebrated oils
is his apocalyptic Angel of Fire or Flaming Angel
(the canvas is titled “Descent of the Red Angel”)
that plunges from Heaven on a peaceful and
unsuspecting world, and shatters it.

Angel of the Firmament—Him Hml.

Angel of the First Heaven—Sabrael, Asrulyu,
Pazriel (Sidriel), Gabriel, etc.

.. .Angel of Fertility [29]

Angel over Fish—Gagiel, Arariel, Azareel.

Angel of Flame—El Auria, a name equated
with Ouriel (Uriel). [See Angel of Fire.]

Angel of the Flaming Sword [Angel of the
Garden of Eden]

Angel of Food—Manna; the angel of nourish¬
ment is Isda.

Angel of the Footstool—in Arabic lore, the
angel of the footstool (Kursi) offers arrivals to the
7th Heaven a pillar of light to support them when
standing before the divine judge for interrogation.
[Rf 3 Enoch, 181; Nicholson, “An Early Arabic
Version,” etc.]

Angel of Force—Afriel, equated with Raphael.

Angel of Forests [Zuphlas]

Angel of Forgetting or Forgetfulness (or

Oblivion)—usually Poteh or Purah {q.v).

Angel of Fornication [Angel of Lust]

Angels of the Four Cardinal Points (or

Regents of the Earth)—in Blavatsky, The Secret
Doctrine, the “winged globe and fiery wheels,”
recalling Ezekiel’s description of the 4 living
creatures (Ezekiel I) glimpsed at the River Chebar.
In Hindu lore, the 4 regents are the Chatur
Maharajas, and are named Dhritar-ashtra, Virud-
haka, Virupaksha, and Vaishravana. [Rf. Lead-
beater, The Astral Plane.]

Angels of the Four Elements—over fire,
Seraph or Nathaniel; over air, Cherub; over water,
Tharsis or Tharsus; over earth, Ariel.

Angels of the Four Winds—Uriel, over the
south; Michael, over the east; Raphael, over the
west (serving also as governor of the south, with
Uriel); Gabriel, over the north. [Rf. Heywood,
The Hierarchy of the Blessed Angels, p. 214.]
Revelation 7 speaks of “four angels standing at the
four corners of the earth, holding fast the four
winds of the earth”—derived, supposedly, from
The Book of Enoch (Enoch I). The Book of the Angel
Raziel gives Usiel (Uzziel) as one of the 4 angels
of the 4 winds.

ANGEL: FOURTH HEAVEN / HOPE

[30]

Angels of the Fourth Heaven—Michael;
Shamshiel; Shahakiel.

Angel over (Wild) Fowl—Trgiaob. [Rf. M.
Gaster, The Sword of Moses.]

Angel over Free Will [Tabris]

Angels over Friday—Anael (Haniel, Anafiel);
Rachiel; Sachiel.

Angel of Friendship—in ancient Persian lore,
the angel of friendship was Mihr (q.v.). He was
also the angel of love and ruled the 7th month.
[Rf. Chateaubriand, Genius of Christianity.]

Angel over Fruit (or Fruit Trees)—Sofiel;
Alpiel; Serakel; Ilaniel; Eirnilus.

Angel of Fury—Ksoppghiel, who is the leader
of the many angels of this order. [Cf. Zkzorom-
tiel.]

Angel of the Future—Teiaiel or Isiaiel ( q.v .).
In Assyro-Babylonian mythology, the god of
foresight was Adad.

Angels of the Garden of Eden—the 2 angels
commonly identified as the angels of Eden are
Metatron and Messiah, both of the order of
cherubim. But Raphael is also regarded as the
angel of the earthly paradise by virtue of his having
guarded the Tree of Life. John Dryden in his
State of Innocence, or The Fall of Man concludes his
dramatic poem/with Raphael hustling our first
parents out of Eden (rather than Michael, as in
Milton, Paradise Lost). [R/] The Zohar\ Waite,
The Secret Doctrine in Israel.] To R. L. Gales (“The
Christian Lore of Angels”), it is Jophiel who
stands at the gates of the Garden of Eden with the
flaming sword.

Angel of Gehenna (Gehennom, Gehinnom)—
Temeluchus, Kushiel, Shaftiel, Nasargiel, Duma.
In the New Testament, Gehenna is another name
for Hell. [Rf. Maseket Gan Eden and Gehinnom,
quoted in Jewish Encyclopedia I, 593.] In the
writings of the cabalist Joseph ben Abraham
Gikatilla, Gehennom is the name of the 1st lodge
of the 7 lodges in Hell, with Kushiel as the
presiding angel.

Angel of Gemini (“twins”)—Ambriel or, in
ceremonial magic, Giel. According to Rabbi
Chomer (Hebrew cabalist and master of Gaffarel),
the 2 governing spirits of Gemini are Sagras and
Saraiel. [Rf. Levi, Transcendental Magic.]

Angel of Gethsemane—according to Gales,
writing in the National Review on “The Christian
Lore of Angels,” it is the angel Chamuel (Kamuel,
Haniel) who strengthened Jesus, in His agony in
the Garden of Gethsemane, with the assurance of
resurrection. Luke 22:43 speaks of this angel but
does not name him. Some sources identify Gabriel
as the angel of Gethsemane.

Angel of Glory—Sandalphon, who is also the
angel of prayer and tears. See Longfellow’s poem
“Sandalphon.” The angels of glory, as a group,
are identified or equated with the angels of
sanctification. They reside in the highest Heaven,
Araboth, number 660,000 myriads, and “stand
over against the throne of Glory and the divisions
of flaming fire.” [Rf 3 Enoch 22; The Book of the
Angel Raziel.]

Angel of God—Uriel, or God Himself. In
the Old Testament the expression “angel of the
Lord” or “angel of God” is a theophorous term.
It stands for the Elohim (god or gods), as in the
Mekilta of Rabbi Ishmael. \ Rf Origen, In Joanem
quoting from the Prayer of Joseph, a Jewish
pseudepigraphon; see Angel of the Lord.]

Angel of Good—so called, though unnamed,
in The Apocalypse of Abraham.

Angel of Good Counsel—Jesus, according to
Dionysius the Areopagite in The Mystical
Theology and the Celestial Hierarchies.

Angel of Good Deeds—pictured, but not
named, as a recording angel in Longfellow, The
Golden Legend.

Angel of Grace [Ananchel]

Angel of the Grail—pictured (but not named)
by the Maitre de Liesborn. The painting was done
or published in 1465 and is reproduced on plate III
in Regamey, Anges. The Angel of the Grail is also
shown in a frieze, “The Vision of Galahad,” by

Edward A. Abbey in the Boston Public Library.
[Rf Baxter, The Holy Grail.]

Angel of the Great (or Mighty) Counsel—

the Messiah, the Holy Ghost, the Head of Days.
(See Angel of the Covenant.) “Our Lord and
Savior is called an angel of great counsel because
he is the announcer of His father’s Will.” [Rf.
Nicetas of Remesiana (335-414 c.e.) in “The
Names and Titles of our Savior” quoted in
Fremantle, A Treasury of Early Christianity .] St.
Hilary in his On the Trinity IV calls the son of
God (i.e., Jesus) “the angel of the Great Counsel.”
[Rf. Isaiah 9:6 (Septuagint version).] Gregory
Thaumaturgus in his Panegyric Addressed to Origen
thanks “that holy angel of God who fed me from
my youth ... perchance the Angel of the Mighty
Counsel.”

Angel of Greece—Javan or Yavan (a name for
Greece). Ginzberg, The Legends of the Jews I, 35,
quoting from various Talmudic sources, reports
that “the angel of Greece mounted 180 rounds of
Jacob’s ladder.”

Angel of Grief—depicted in the famous
monument in the Protestant Cemetery in Rome.
It is the work of an American sculptor and poet,
W. W. Story, who, with his wife, lies buried
there. A replica, at Stanford University in Cali¬
fornia, was erected to the memory of the victims
of the 1906 earthquake.

Angel of Hades—Uriel, Raphael. The 1st
(Uriel) is set over Tartarus; the 2nd (Raphael) is
“prince of Hades.” While Raphael is in charge of
departed souls, the officiating angel of the newly
dead was, at least originally, Uriel. [Rf. Enoch I,
and Ginzberg, The Legends of the Jews V, 70, 273,
310.]

Angel of Hail (or Hailstorms)—Bardiel or
Baradiel or Barchiel; also Nuriel, Yurkami, and
the twin irin kaddishin.

Angel of Healing—usually Raphael; but also
Suriel and Assiel.

Angel of Health—Mumiah; also Raphael.

Angel of Heavenly Baptism—Seldac (q.v).

...Angel of the Grail [31]

Angel of Hell- -there are 7 presiding angels of
Hell under the ethnarchy of Duma(h). The other
6 most commonly listed are Kshiel, Lahatiel,
Shaftiel, Maccathiel, Chutriel, Pasiel. Other
listings give Dalkiel, Rugziel, Nasargiel. [Rf.
writings of Joseph ben Abraham Gikatilla;
Ginzberg, The Legends of the Jews II.]

Angel of Herbs—in the Alphabet of Rabbi
Akiba, the angel of herbs (unnamed) is included
among the “splendid, terrible, and mighty angel
chiefs” who passed before God to extol and
rejoice in the 1st Sabbath.

Angel of Heroism—Narsinha, who is the
“man-lion avatar” and "lord of heroism.”

Angel Over Hidden Things—Satarel (Sar-
tael), and Gethel (Ingethal).

Angel of the Hills—like the angel of herbs
(q.v.), the angel of the hills, unnamed, was
included by Rabbi Akiba among the “splendid,
terrible, and mighty angel chiefs” who passed
before God to extol and rejoice in the 1st Sabbath.
[Rf. Alphabet of Rabbi Akiba.]

Angel of His Presence—usually applied to
the Shekinah ( q.v .). Cf. Isaiah 63:9: “In all their
affliction he was afflicted, and the angel of his
presence saved them.” See Angels of the Face;
Angel of Sanctification; Angel of Glory. In
rabbinic lore there are 12 angels of this class, with
Michael, Gabriel, Uriel, and Zagzagael prominent
among them.

Angel of Hoarfrost—an angel mentioned but
not named in Enoch I.

Angel of Holiness [Angel of Sanctification]

Angel of the Holy Spirit—Gabriel. In
Charles, The Ascension of Isaiah IX, 36, Isaiah sees
the angel of the holy spirit in the 7th Heaven “on
the left of my Lord.”

Angel of Hope—Phanuel, as designated by
Jean Danielou in his Angels and Their Missions.
Phanuel is-also the angel of penance “who holds
the devil in his power.”

[32] ANGEL: HORROR / LORD

Angels of Horror—the cherubim, who sur¬
round the throne of glory and who “strike fear
and terror in the hearts of all who behold them.”
[See Angels of Terror.]

Angel of Hostility (mal’akh hammastemah)—
usually applied to Beliel or Beliar or Mastema.
[Rf. Mansoor, The Thanksgiving Hymns', Vermes,
Discovery in the Judean Desert, p. 184.]

Angel of Humanity—in the Revelation of
Moses, the angel of humanity appears to Eve in
Eden when she is on her knees praying for
forgiveness of her sins. The angel raises her up,
saying: “Arise, Eve, from thy repentance; for
behold, Adam thy husband has gone forth from
his body.” This was the first news to Eve that
Adam had died. Eve died 6 days later.

Angel of Hurricanes [Za’miel; Zaafiel]

Angel of Ice—an angel mentioned but not
named in The Book of Jubilees and in the Revelation
of John, the latter a New Testament apocryphon.
[See Angel of Snow.] The Mayans have a god of
ice called Iztlacoliuhqui.

Angel of (or over) Immorality—his name
is Zethar ami he is one of the angels of confusion.
In Targum Esther, Zethar is the “observer of
immorality.” God sent him down, with 6 other
angels of confusion, to put an end to King
Ahasuerus’ pleasure. [R/ Ginzberg, The Legends
of the Jews IV, 375.] See Pharzuph; Schiekron.

Angel of Iniquity—“the angel of iniquity is
bitter and angry and foolish; and his works are
pernicious”—from the New Testament apocry¬
phon Hermas II. While the angel is not named,
he may be identified as Apollyon (q.v.).

Angel of Insolence—Rahab, who is also the
angel or demon of the primordial waters and
sometimes identified as the angel of death. [Cf.
Isaiah 51:9.]

Angel of Insomnia—Michael, who was sent
by God to cause the sleeplessness of Ahasuerus (the
king who, on the advice of the wicked Haman,
had decreed the annihilation of all the Jews in the

kingdom). The tale is told in Targum Esther and
repeated in Ginzberg, The Legends of the Jews.

Angel of Intercession—an unnamed angel
who intercedes “for the people of Israel, so that
they may not be utterly destroyed,” as the angel
declared to Levi when the latter went to Heaven
(in a dream). [Rf. the Testament of Levi in the
Testament of the Twelve Patriarchs .]

Angel of Inventions—Liwet, an uthra (angel)
in Mandaean religious lore.

Angel of Ire [Zkzoromtiel]

Angel of Irrevocable Choice [ZefFar]

Angel of Israel—Michael. Also Javan (q.v.) and
the unnamed angel in the Testament of Levi and
the Testament of Dan (in the Testament of the
Twelve Patriarchs).

Angel of January—Gabriel. In ancient Persian
lore, the angel was Bahman.

Angel of Jehovah [Angel of the Lord]

Angel of Joy [Raphael; Gabriel]

Angel of Judgment [Gabriel; Zchanpuryu;
Phalgus]

Angel of July—Verchiel (Zarachiel). In ancient
Persian lore, Murdad (q.v.).

Angel of June—Muriel (a male angel). In
ancient Persian lore, Tir.

Angel of June-July [Imrief ]

Angel of (the planet) Jupiter—Zachariel
(Yahriel); Zadkiel; Sachiel; Adabiel; Barchiel;
Zadykiel. In Longfellow’s The Golden Legend, the
angel of the planet Jupiter is Zobiachel (q.v.). For
the names of the angels of the 7 planets, see
Camfield, A Theological Discourse of Angels.

Angels of Justice [Tsadkiel; Azza]

Angel of Knowledge—Raphael, who is also
the angel of science, health, prayer, and love.

Angel of the Last Judgment—Michael,
Gabriel (also Abel, as in The Testament of Abraham).

Angel of the Law—where “Law” has the
meaning of Torah (i.e., the Pentateuch), the angel
is Dina, also known as Yefefiah, Iofiel, Zagzagael.

Angel of Lawlessness—Beliar (Beliel), Matan-
buchus. [Rf. The Martyrdom of Isaiah.]

Angel of (the sign of) Leo—in ceremonial
magic, the angel is Ol. There are also governing
spirits of the sign and these are Sagham and
Seratiel, according to Rabbi Chomer, the Hebrew
cabalist quoted in Levi, Transcendental Magic. See
also Verchiel.

Angel of Liberty—unidentified by name. In
Victor Hugo’s La Fin de Satan, it is through the
angel of liberty that Satan is to be finally
redeemed. [Rf. Papini, The Devil.]

Angel of Libra (the Balances)—Jael, in
ceremonial magic. In The Magus, the angel is
Zuriel. According to Rabbi Chomer the 2
governing spirits of Librai are Grasgarben and
Hadakiel (Chadakiel). It was from the writings of
Rabbi Chomer that Gaffarel (17th-century man
of learning and librarian to Cardinal Richelieu)
drew many of his predictions.

Angel of Life—in his poem “The Two
Angels,” Longfellow speaks of the angel of life
and the angel of death (both unnamed). They are
dressed in robes of white, one “crowned with
amaranth as with flame,” the other “with aspho¬
dels like flakes of light.” Both angels, says Long¬
fellow, are from God “on celestial embassy.”

Angel of Light—Isaac,—Gabriel, Jesus, and
Satan have been called angels of light, Satan only
in his disguise as such (II Corinthians 11:14). In
Jewish tradition, Isaac was looked upon as an angel
of light because of the supernatural brightness of
his countenance at birth (a birth announced by
Michael). In Christian lore of the Middle Ages,
Gabriel was the angel of light. [R/l Christian, The
History and Practice of Magic I, 296.] In Parsi
religion, it was Mihr (Meher, Mithra); also
Parvargigar (who, in Arabic, was Rab-un-naw,
“lord of the species”). According to Midrash
Kotien, 300 angels of light dwell in the 3rd Heaven
where they “unceasingly sing God’s praises and

...Angel of Light [3 3]

watch over the Garden of Eden and the Tree of
Life.” It should be explained that there are two
paradises: the terrestrial one and the heavenly one.
In the cabala, the sun, included among the planets,
is regarded as an angel of light.

Angel of the Light of Day—Shamshiel, who
is also the prince of Paradise. [Rf. 3 Enoch.]

Angel of Lightning—Barkiel (Barakiel) or
Uriel, according to The Book of Jubilees; Ginzberg,
The Legends of the Jews; 3 Enoch. Barkiel (q.v.) is
also the angel of February and is customarily cited
as one of the 7 archangels. In Conybeare, The
Testament of Solomon, as in Shah, The Secret Lore
of Magic, the angel of lightning is claimed to be
the only power able to overcome the demon Envy.

Angel of Lights—in The Zadokite Fragments
the following appears: “Moses and Aaron con¬
tinued in their charge through the help of the
Angel of Lights even though Beliel in his cunning
had set up Jannes and his brother in opposition of
them.” [Rf. Rowley, The Zadokite Fragments and
the Dead Sea Scrolls; Grant, Gnosticism and Early
Christianity.] Raphael, as regent of the sun; Uriel,
also called regent of the sun; and Shamshiel,
“light of day,” may similarly be designated angels
of light.

Angel of Longevity—the angels most com¬
monly cited in occult writings as controllers or
dispensers of longevity are Seheiah, Mumiah,
Rehael. The last-named is of the order of powers.
For his sigil, see Ambelain, La Kabbale Pratique.

Angel of the Lord—a Biblical theophorism,
usually identified or personified as Michael,
Metatron, Malachi, Gabriel, Akatriel, Yehadriel,
Homadiel, Phinehas, etc. Where the expression
occurs in the Old Testament, particularly in the
earlier books, it may be taken to mean, though
not always, God Himself. In Numbers 22:22 the
Angel of the Lord is the adversary (i.e., ha-satan)
acting for the Lord. The apparent contradiction
between similar accounts in II Samuel 24:1 (where
it is the Lord who provoked David to number
Israel) and I Chronicles 21:1 (where it is Satan
who does the provoking) may be resolved if

ANGEL: LORD OF HOSTS / MARCH

[34]

(1) Satan were spelled lowercase—i.e., satan —to
denote not the name of an angel (as it was, in fact,
not meant to denote) but the designation of an
office, the office of adversary; and if (2) this
adversary were understood to be acting for God—
that is, acting as the angel of the Lord. In Judges II,
the angel of the Lord comes up from Gilgal to
Bochim to remind the Israelites of the Lord’s
promise “which I sware unto your fathers” to
lead them to the Promised land. In the New
Testament, as in Acts 12:1-7 (where Peter is
released from prison), the angel of the Lord is not
the Lord but a heavenly messenger sent by the
Lord and acting for the Lord. See Raphael’s
painting “The Angel Waking St. Peter.” In Acts
12:23, where Herod is struck down by “the angel
of the Lord,” the term may be equated with, or
stand for, the angel of death. Justin held that one
of the 3 angels that visited Abraham (Genesis 18)
was the Word (i.e., the Logos or Holy Ghost).
Philo thought that the other 2 were Christ and
God Himself, or (again) the angel of the Lord, the
3 constituting a prefiguring of the Trinity. The
subject of Abraham “entertaining angels un¬
awares” was popular with painters of the early
Italian school. The scene is depicted in a woodcut
in the Cologne Bible (1478-1480); it also figures in
one of Hans Holbein’s wood engravings (where,
by the way, the 3 angels are represented without
wings). It was an angel of the Lord, say the rabbis,
who taught Abraham Hebrew, “the language of
Revelation.” [Rf. Jewish Encyclopedia, p. 85.] The
term angel of the Lord, or angel of God, or angel
of Yahweh appears in connection with the story
of Hagar (Genesis 16); the sacrifice of Isaac
(Genesis 22); the burning bush (Exodus 3);
Balaam (Numbers 22); Gideon (Judges 6); parents
of Samson (Judges 13); David at the threshing-
floor of Araunah (2 Samuel); Elijah (2 Kings); the
smiting of the Assyrian host (2 Kings); etc.

Angel of the Lord of Hosts—on high, the
angel is Michael; on earth it is the High-priest, so
designated “by reason that he belongs to the side
of Grace.” [Rf. The Zohar (Numbers 145b).]

Angel of Love—Theliel, Rahmiel, Raphael,
Donquel, etc. In the cabala, the Roman goddess

Venus also figures as an angel of love. In rabbinic
lore the angel of love (not named) approved the
creation of man when God first proposed the idea
to an assembly of top hierarchs (some of those
who disapproved were punished— Rf. Ginzberg,
The Legends of the Jews). In Talmudic, Zoharistic,
and Mandaean sources we find Liwet and Anael
(the latter angel of the star of love) serving as
additional angels of love. In ancient Persian
writings, Mihr was the angel who watched over
love and friendship.

Angel of Lude—the rooftree angel of France.
He is represented, though not named, in stained
glass at St. Bartholomew’s Protestant Episcopal
Church in New York City. The bronze of the
angel is by Jehan Barbet de Lyon (1475). It was
intended as a weathervane for St. Chapelle in
Paris. In the 19th century the statue was removed
by the Marquis de Talhouet to his chateau du Lude
(whence the angel’s name). It was acquired by
J. P. Morgan and exhibited in the United States.
A reproduction is in the book Merchants of Art.

Angel of Lust—in Talmud Bereshith Rahha 85,
and according to Rabbi Jochanan commenting on
Genesis 38:13-26, when “Judah was about to pass
by, without noticing, Tamar (Judah’s daughter-in-
law, squatting like a harlot at the crossroads), God
caused the angel of lust to present itself to him.”
The angel is not named—but compare with
Pharzuph (or Priapus), whom Amobius in
Adversus Nationes III, called “the Hellespontian god
of lust.” [Cf. also with the “spirit of whoredom”
in Hosea 4:12.]

Angel of Luxury—in his commentary on
Matthew, Origen says that anyone who “falls
away from Michael is put into subjection to the
angel of luxury, then to the angel of punishment.”

Angel of Mankind—usually Metatron ( q.v .).

Angels of the Mansions of the Moon— see

Appendix for the names of 28 of these governing
angels of the moon.

Angel of March—Machidiel (Malchidiel),
Melkejal, etc. For angels governing other months

Angels of the Trinity, an icon made c. 1410-1420 by Andr6 Rublev. Here all 3 figures (Jesus,
God, and the Holy Ghost) are winged and haloed. In the Tretykov Gallery, Moscow. Reproduced
from Regamey, Anges.

[36] ANGEL: MARRIAGE / PATIENCE

of the year, see Angels of the Months of the Year.
In ancient Persian lore, the angel of March was
Favardin.

Angel of the Marriage of Contraries

[Camaysar]

Angel of (the planet) Mars—Uriel, Sammael
(Zamiel), Gabriel, Chamael (or Camuel, as listed
in Camfield, A Theological Discourse of Angels).
[R/. Kircher, Oedipus Aegyptiacus; Levi, Trans¬
cendental Magic ; Lenormant, Chaldean Magic.]

Angel of May—Ambriel (Amriel); also Afsi-
Khof. [Rf. De Plancy, Dictionnaire Infernal.] In
ancient Persian lore, the angel of May was
Khurdad.

Angel of Media—the unnamed tutelary angel
of the ancient land of Media who became “cor¬
rupted through national bias.” According to
Ginzberg, The Legends of the Jews I, 351, the angel
of Media mounted 52 rungs of Jacob’s Ladder.

Angel of Memory—Zachriel, Zadkiel, Mupiel.
The angels of memory are invoked in Mosaic
incantations, occult rites, etc.

Angel of (the planet) Mercury—in grimoires
and goetic texts, the angels of the planet Mercury
are variously given as Tiriel, Raphael, Hasdiel,
Michael, Barkiel, Zadkiel. In practical cabala, the
angel of Mercury is Bene (Bne) Seraphim. [Rf.
Levi, Transcendental Magic, Trachtenberg, Jewish
Magic and Superstition.]

Angel of Mercy—Rahmiel (Rhamiel), Rach-
miel, Gabriel, Michael, Zehanpuryu, Zadkiel. St.
Francis of Assisi has been called the angel of mercy
and has been so pictured (with wings) in The
Douce Apocalypse. (See also The Zohar\ 3 Enoch.)
As in the case of 2 other mortals (Enoch and
Elijah), St. Francis, it is claimed, was transformed
into an angel and now goes by the name of
Rhamiel. Another angel of mercy named in
Merkabah lore is Uzziel, acting under Metatron.
[Rf introd. 3 Enoch.]

Angel of Meteors [Angel of Comets, q.v.]

Angels of Might—“from the shrines of the

Egyptians, He (Christ) stole the names of the
angels of might”—so claimed pagan writers,
according to Arnobius in his Adversus Nationes I.
The names of these angels of might are not given.

Angel of Mighty Counsel—the Septuagint
version of the famous passage in Isaiah 9:6, which
has been interpreted by Christian apologists as one
of the prophecies of the advent of Christ, and as
one of His appellations.

Angel of Migration—Nadiel (q.v.), who is the
governing spirit of the month of Kislav (Novem-
ber-December).

Angel of Mohammed—when Mohammed,
according to legend, was transported to Heaven,
he saw there—as he later reported—an angel with
“70,000 heads, each head having 70,000 faces, each
face 70,000 mouths, each mouth 70,000 tongues,
each tongue speaking 70,000 languages, and all
employed in singing God’s praises.” Brewer in his
Dictionary of Phrase and Fable estimates that the
foregoing enumeration “would make more than
31,000 trillion languages and nearly 5 billion
mouths.” [Cf the erelim.]

Angel of Monday—Gabriel; Arcan (king, in
the nether realms); Bilet; Missabu; Abuzaha; and
others.

Angels of Mons (legendary)—in Machen, The
Bowmen & Other Legends of the War, the angels of
Mons, phantom horsemen, are reported to have
appeared at the battle of Mons, bringing aid to the
English. The report found general acceptance
among civilians as well as among many of the
soldiers who fought in the battle.

Angels of the (12) Months of the Year—

Gabriel (January); Barchiel (February); Malchidiel
(March); Asmodel (April); Ambriel or Amriel
(May); Muriel (June); Verchiel (July); Hamaliel
(August); Zuriel or Uriel (September); Barbiel
(October); Adnachiel or Advachiel (November);
Hanael or Anael (December). In ancient Persian
lore, the angels were: Bahman (January); Isfand-
armend (February); Farvardin (March); Ardibehist
(April); Khurdad (May); Tir (June); Murdad
(July); Shahrivar (August); Mihr or Miher

(September); Aban (October); Azar (November);
Dai (December). [Rf. The Magus II and De Plancy,
Dictionnaire Infernal.]

Angels of the Moon—in Solomonic lore, the
angels governing the moon are variously given as
Yahriel, Iachadiel, Elimiel, Gabriel, Tsaphiel,
Zachariel, Iaqwiel, and others. In Longfellow’s
The Golden Legend, where the 7 planetary angels
are named, the angel of the moon is given as
Gabriel, although in later editions of the poem
Longfellow switched to the angel Onafiel. [Rf.
Christian, The History and Practice of Magic.]
Actually, there is no such angel as Onafiel. Long¬
fellow coined him inadvertently through a trans¬
position of the letters “f” and “n” in Ofaniel, who
is the traditional angel of the moon.

Angel of Morals—Mehabiah, an angel who
assists mortals desiring progeny. In The Magus,
Mehabiah is cited as one of the 72 angels bearing
the name of God Shemhamphorae.

Angel of Mountains [Rampel]

Angel of the Muses—Uriel, Israfel, Radueriel,
Vretil (Pravuil). The 9 Etruscan gods, the Noven-
siles, were regarded collectively as constituting
the Muses, according to Granius (on the authority
of Arnobius in his Adversus Nationes III).

Angel of Music—in Islamic lore, the angel of
music is Israfel (Israfil), who is often equated with
Uriel.

Angel of the Mutations of the Moon—in

ancient Persian theogony, the angel was Mah.

Angel of Mysteries—Raziel, Gabriel, Zizuph.
In Christian, The History and Practice of Magic,
Gabriel is the “genius of Mysteries.”

Angel of Night [Leliel ; Metatron ; Lailah]

Angel of the Noonday Winds [Nariel]

Angel of the North [Oertha; Alfatha; Uriel;
Chairoum]

Angels of the North Star—Abathur, Muzania,
Arhum Hii, and 4 angels (uthri) in Mandaean lore.

...Angels of the Months of the Year [37]

Angel of the North Wind—Chairoum (q.v.).

Angel of Nourishment—Isda. See Angel of
Food.

Angel of November—Adnachiel (Advachiel,
Adernahael). In ancient Persian lore, the angel of
November was Azar.

Angel of Obedience—Sraosha ( q.v .) in Mani-
cheanism.

Angel of Oblivion—Purah or Puta or Poteh.
Referred to also as the angel of forgetfulness.

Angel of October—Barbiel. In ancient Persian
lore, Aban.

Angel of the Odd (fictional)—in Edgar Allan
Poe’s short story so titled, a wingless, Dutch-
English speaking angel, more like an automaton,
who “presides over the contretemps of mankind.”
The business of this angel or genius is “to bring
about the odd accidents which are continually
astonishing the sceptic.” [Rf. vol. 4 of the 10-vol.
The Works of Edgar Allan Poe.]

Angel of Omnipotence—there are (or were)
8 angels of this class, Atuesuel, Ebuhucl, Elubatel,
Tubatlu, Bualu, Tulatu, Labusi, Ublisi. In the
Citation of Leviathan, the first 3 angels are invoked
to force demons to appear and do the bidding of
the invocant. [Rf The Sixth and Seventh Books of
Moses, p. 85.]

Angel of Oracles—Phaldor (q.v.).

Angel of Order—Sadriel (q.v.).

Angel of Orion—in the Alphabet of Rabbi
Akiba, the angel of Orion (unnamed) is included
among the “splendid, terrible and mighty angel
chiefs” who passed before God to extol and
rejoice in the 1st Sabbath.

Angel of Paradise—both earthly and heavenly:
Shamshiel, Michael, Zephon, Zotiel, Johiel,
Gabriel, etc. In Mandaean lore, the angel is
Rusvon. In ancient Persian lore, the angel was
Sirushi (or Surush Ashu, or Ashu). [Rf Shea and
Troyer, The Dabistan, p. 144.]

Angel of Patience—Achaiah (q.v.), who is also
adept in discovering the secrets of nature. In

[ 38 ]

I

V 4 V*.

.-Wi v

Angels Chanting the “Gloria” by Benozzo Gozzoli (1420-1498). Reproduced from Regamey,
Anges.

the cabala, the angel of patience is one of 3, and
belongs to the order of seraphim.

Angel of Peace—in Jewish legend, the angel
of peace (unnamed) is reputed to have opposed
the creation of man, for which opposition he was
burned by God, along with the hosts under him.
The angel of truth was also burned, and for the
same reason. Later, it seems, they were both
revived. In Enoch I, 40, the angel of peace leads
Enoch the patriarch around Heaven and reveals
to him the names of the 4 archangels of the
presence—Michael, Raphael, Gabriel, Phanuel—
describing their individual duties. The Testament
of Asher speaks of “meeting the angel of peace,”
but does not name him. Traditionally there were
7 angels of peace. The Zohar translates Isaiah 33:7
as “Behold, angels cry abroad, the angels of peace
weep bitterly.” They weep “because they no
longer know [declares Rabbi Simeon] what to
make of God’s promise to Abraham at the time
when He brought him forth.” According to
tradition [Rf. New Jewish Encyclopedia, p. 441]
“angels of peace visit every Jewish home when
the holy Sabbath is being ushered in.” In gnostic
lore, the prince of peace is Melcbisedec (q.v.). [Rf
Prince of Peace.]

Angel of Penance—Phanuel (q.v.). He is also
the angel of hope and identified as the Shepherd of
Hermas.

Angel of Persecution—according to Roman
Catholic doctrine, in its prebaptismal rites, the
angel of persecution is a personal devil which is
in each of us (side by side with a guardian angel).
See Angel of Perversion. [Rf Corte, Who Is the
Devil?]

Angel of Persia—Dob(b)iel or Dub(b)iel,
known as the guardian angel of Persia. In Daniel
10:13, Michael contends with the prince of Persia
(not identified here by name). [Rf Talmud Yoma
77a.]

Angel of Perversion — a 2nd-century c.e.
apocryphon, the Shepherd of Hermas, informs us
that “every man has close by him 2 angels, one
an angel of holiness or sanctity, the other an
angel of perversion.” [Cf Angel of Persecution.]

.. .Angel of Peace [39]

Angel of Pisces—in ceremonial magic, the
angel of this sign of the zodiac (Pisces, fishes) is
Pasiel. According to Rabbi Chomer, quoted by
Eliphas Levi, there are 2 governing spirits of
Pisces and they are Rasamasa and Vocabiel
(Vocatiel). Hey wood, The Hierarchy of the Blessed
Angels, lists Varchiel as chief regent of Pisces.

Angel of the Plagues—an unnamed destroy¬
ing angel who, sword in hand, appeared over
Jerusalem to punish the Jews, particularly King
David, for authorizing a census (the numbering of
people being, apparently, an offence to God).
David appeased the angel of the plagues by
offering burnt sacrifices on the threshing-floor of
Araunah, one of the Jebusite inhabitants of old
Jerusalem. For the incident, see I Chronicles 21.

Angels of the Planets—there are commonly
7 angels of the planets which, in occult lore, include
the sun and moon. The chief is Rehatiel (Rhatiel)
or Rejatiel. For the name of the governing angel
for each planet, his sign, the day he governs, etc.,
see Appendix. In the 1st edition of Longfellow’s
The Golden Legend, the angels of the 7 planets are
given as: Raphael (Sun); Gabriel (Moon); Anael
(star of love, i.e., Venus); Zobiachel (Jupiter);
Michael (Mercury); Uriel (Mars); Anachiel
(Saturn). In later editions, Longfellow substituted
Onafiel for Gabriel and Orifel for Anachiel. Both
Zobiachel and Onafiel seem to be newly coined,
since they show up in no other source.

Angel of Plants—Sachluph ( q.v .).

Angel of the Pleiades—in the Alphabet of
Rabbi Akiba, this angel, unnamed, is included
among the “splendid, terrible and mighty angel
chiefs” who passed before God to extol and
rejoice in the 1st Sabbath.

Angel of Poetry—Uriel, Israfel, Radueriel
(Vretil), Phoenix.

Angel of (the order of) Powers—in the

cabala [Rf Levi, Transcendental Magic] the angel
of the order of powers is Zacharael, or the planet
Jupiter. Other sources designate Verchiel, Camael,
Kafziel (Cassiel), and Sam(m)ael. The last named
is given on the authority of Robert Fludd,

[ 40 ] ANGEL: PRAISE / RIGH

Baroque Angels, the work of Franz Schwan-
thaler (c. 1720). Made for the Heilige Maria
Kirche, Dresden. From the collection of Edward
R. Lubin.

16th-century alchemist. According to Gregory the
Great, the powers “preside over demons.” In The
Testament of Abraham, a pseudepigraphic work, the
angel of powers is Michael.

Angel of Praise—unnamed. In Ginzberg, The
Legends of the Jews I, 16, it is related that “the third
creation of the second day [of Creation] were
the angel hosts, both the ministering angels and
the angels of praise.” Specifically, the latter
would constitute the 3 orders of the 1st triad
in the Dionysian scheme—seraphim, cherubim,
thrones.

Angel of Prayer—in occult writings one finds
usually 5 or 6 named angels of prayer: Akatriel,
Gabriel, Metatron, Raphael, Sandalphon, Sizouse.
But since there are “seven archangels who convey
the prayers of the saints to God” (according to
Oesterley in Manson, A Companion to the Bible,
p. 337), Michael might be included among the
aforementioned 6.

Angel of Precipices—Zarobi ( q.v .).

Angels of Pregnancy— in Mosaic incantation

T

rites, the angels of pregnancy are Sinui and
Sinsuni. These 2 luminaries are invoked to help
women in labor. According to Jewish legend, God
appoints an angel to make the newborn Jewish
male resemble its father, in order, presumably, to
preclude the charge of adultery which might be
lodged against the mother where a child bears no
resemblance to the male parent. [Rf. Ginzberg,
The Legends of the Jews VI, 83.]

Angels of the Presence—also known as angels
of the face. They are customarily 12 in number,
the chiefs of the group being Michael, Metatron,
Suriel, Sandalphon, Astanphaeus, Saraqael, Phan-
uel, Jehoel, Zagzagael, Uriel, Yefefiah, and
Akatriel. The angels of the presence are also
equated with the angels of sanctification and the
angels of glory, 2 classes of hierarchs that were, it
seems, already circumcised at the time they were
created. See The Book of Jubilees XV, 27. In the
just-named pseudepigraphon (1,27 et seq.) the story
of Creation is unfolded to Moses “by the angel
of the presence,” who, however, is not named.
“Probably Michael,” says R. H. Charles. The
patriarch Judah, in the Testament of Judah (in the
Testament of the Twelve Patriarchs), claims that the
angel of the presence (not named) blessed him.
According to The Zohar (I, Vayera), the angels of
the presence were expelled from the divine
presence when they revealed the “mystery” (i.e.,
God’s purpose). [Rf. A Rabbinic Anthology, p. 162.]
Blake in his poem “Milton” speaks of the “seven
angels of the presence.” He also has a drawing,
now in the Fitzwilliam Museum, Cambridge,
titled “The Angel of the Divine Presence Clothing
Adam and Eve with Coats of Skins.” Rabbinic
tradition refers to the 70 tutelary angels as angels
of the presence. According to the Testament of Levi
(in the Testament of the Twelve Patriarchs), the
angels of the presence dwell in the 6th Heaven.
[Rf Eisenmenger, Traditions of the Jews I; Book of
Hymns V; Testament of Judah (in the Testament of
the Twelve Patriarchs); Lea, Materials Toward a
History of Witchcraft I, 17.]

Angel of Prid e—Rahab; Satan.

Angel of Priesthoods and Sacrifices—

Sachiel-Meleck. [Rf. Levi, Transcendental Magic,

p. 307.]

Angels of Principalities—the ruling princes
of this order, listed 1st in the 3rd triad of the
pseudo-Dionysian system of the celestial hierarchy,
include Haniel, Nisroc, Cerviel, and Raguel. The
order is known also as princedoms. The angels of
this choir are “protectors of religion” and preside
over good spirits. In Jude and in the Pauline
Epistles, the principalities are regarded as both
beneficent and malevolent luminaries. Nisroc is
mentioned in Paradise Lost VI, 447 as “of Principal¬
ities the prime.” This Nisroc was once an Assyrian
deity (II Kings 19:37). In occult lore, he is a
demon. [Rf. Caird, Principalities and Powers.]

Angel of Proclamation—Gabriel; also Ak(h)-
raziel or Azkariel.

Angel of Progress—in Jewish cabala, the
angel of progress is Mercury. Raphael is also
referred to as the angel of progress. [Rf. Acts 14:
11-12; Levi, Transcendental Magic, p. 100.]

Angel of Prostitution—in Zoharistic cabala,
the angel of prostitution is Eisheth Zenunim (mate
of Sammael, prince of poison and of death).
Lilith, Naamah, and Agrat bat Mahlat were 3
other mates of Sammael and, like Eisheth, angels
of prostitution. [Rf. Masters, Eros and Evil.]

Angel of Punishment—there are 7 and they
are named in Maseket Gan Eden and Gehinnom:
Kushiel (“rigid one of God”); Lahatiel (“flaming
one”); Shoftiel (“judge of God”); Makatiel
(“plague of God”); Hutriel (“rod of God”);
Pusiel or Puriel (“fire of God”); Rogziel (“wrath
of God”). See Jewish Encyclopedia I, 593. Another
angel of punishment is Amaliel ( q.v .). The Coptic
Pistis Sophia names Ariel as the angel in charge of
punishments in Hell. The Manual of Discipline
(plate IV) lists angels of punishment. In Enoch II
(10:3) the angels of punishment dwell in the 3rd
Heaven. Cf. the Levi testament in the Testament of
the Twelve Patriarchs, where armies of punishing
angels, presumably evil, dwell in the 3rd Heaven.
These, says Charles in Enoch I, are the grigori
(q.v.). Hell, by the way, was “in the north of the

...Angel of Prostitution [41]

3rd Heaven.” In Coptic gnosticism, the demon of
punishment is Asmodel; in occult writings,
Asmodel is the angel of April. Midrash Tehillim,
commenting on Psalm 7, lists 5 angels of punish¬
ment whom Moses encountered in Heaven, to
wit: (1) Af, angel of anger; (2) Kezef, angel of
wrath; (3) Hemah, angel of fury; (4) Hasmed,
angel of annihilation; (5) Mashit, angel of de¬
struction.

Angel of Purity—Tahariel. [Rf. Abelson,
Jewish Mysticism .]

Angels of Quaking—the “Angels of Quaking
surround the throne of glory.” ( Cf. Angels of
Terror.) Moses beheld these angels during his
40-day stay in Heaven. [Rf. Ma’ayan ha-Hokmah
58-60 and other midrashim.]

Angel of Rage—called N’mosnikttiel in
M. Gaster, The Sword of Moses. [Cf. Angels of
Wrath.]

Angel of Rain—in rabbinic lore, at least 5
qualify as angels of rain: Matriel, Matarel,
Matariel, Ridya (Ridia), and Zalbesael (Zelebsel).
3 Enoch (the Hebrew Book of Enoch) vouches
for “Batarrel standing for Matarel.” In ancient
Persian writings, the angel of rain (as also for
rivers) was Dara.

Angel of Rarified Air—in Parsi angelology
the angel is Ram-Khvastra; in Mandaean lore,
it is Ayar Ziwa.

Angel of Repentance—according to various
sources, the angel of repentance is Shepherd,
Michael, Raphael, Suriel, Salathiel, Phanuel
(Penuel). [Rf. Shepherd of Hermas; Enoch I; The
Interpreter’s Bible (Commentary).]

Angel of Resurrection—the angel who rolled
away the stone before Jesus’ tomb. In Matthew 28
he is called the angel of the Lord. [Cf. Gabriel.]

Angel of Revelation—Gabriel. [See Blake’s
poem, “Glad Day.”]

Angel of the Right—in the Valentinian
(gnostic) theory of Excerpts, the Angels of the
Right were those who had prior knowledge of

[42] ANGEL: RIGHTEOUSNESS / STAR OF LOVE

the birth of Christ. [Rf. Newbold, “The Descent were created already circumcised, a “fact”
of Christ in the Odes of Solomon” in Journal of attested to in the pre-Christian The Book of
Biblical Literature, December 1912.] Jubilees.

Angel of Righteousness—Michael. In The
Shepherd of Hertnas, the angel (unnamed) is
described as “mild, modest, gentle and quiet” and
as one of 2 angels “with man,” the other being an
“angel ofiniquity” (q.v.).

Angel of the River Jordan—called Silmai;
also Nidbai.

Angel of Rivers—in M. Gaster, The Sword of
Moses, the angel of rivers is Trsiel; in Persian lore
the angel is Dara (q.v.).

Angel of Rome—usually spoken of as Sam-
mael, who is Satan in post-Biblical lore. Edom
(q.v.) was a designation for Rome.

Angel of Running Streams—Nahaliel (q.v.).

Angel of the Sabbath—named Sabbath in
Jewish (rabbinic) writings, where he is repre¬
sented as one of the great hierarchs in Heaven.
“The angel named Sabbath who sat on a throne
of glory and the chiefs of all the angels of all the
heavens and the abysses danced and rejoiced
before him.” [Rf Ginzberg, The Legends of the
Jews 1,84.]

Angel of Sagittarius—the angel of the sign
of Sagittarius in the zodiac is Ayil or Sizajasel.
According to Rabbi Chomer (Levi, Transcendental
Magic), the 2 governing spirits of the sign are
Vhnori and Saritaiel (Saritiel). In Heywood, The
Hierarchy of the Blessed Angels, the ruler of Sagit¬
tarius is Adnachiel.

Angel of Salvation—Haurvatat, who is one
of the amesha spentas (archangels) in Zoroastrian¬
ism. In noncanonical lore (Enoch and Baruch
apocrypha), the angel of salvation is Uriel.
[Rf Graves and Patai, Hebrew Myths, p. 103.]

Angel of Sanctification—equated with the
angel of glory and the angel of the presence. Chief
among the angels of sanctification are Phanuel,
Suricl, Metatron, Michael, Zagzagael. Like the
angels of the presence, the angels of sanctification

Angel of the Sanctuary—Sar ha-Kodesh.
Also identified as Michael, Metatron, Yefefiah.

Angel of Saturday—Cassiel, Machatan, Uriel.
In the Talismans of Paracelsus, the angel of Satur¬
day is Orifiel. [Rf. Christian, The History and
Practice of Magic I, 318.]

Angel of Saturn—Orifiel, Kafziel, Michael,
Maion, Orifel, Mael, Zaphiel, Schebtaiel. In the
works of Zanchy, Agrippa, and Trithemius the
angel of the planet Saturn is Zapkiel. Agrippa also
lists Orifiel. In Longfellow, The Golden Legend (1st
edition, 1851), the angel governing Saturn is
Anachiel. In later editions Longfellow substituted
Orifel for Anachiel. [Rf. Camfield, A Theological
Discourse ofAngeb.]

Angel of Scandal—Zahun, according to
Levi, Transcendental Magic, p. 502. In Apollonius
of Tyana, The Nuctemeron, Zahun is cited as one
of the genii of the 1st hour.

Angel of Science—Raphael, who is also the
angel of knowledge.

Angel of Scorpio—Sosol. According to Rabbi
Chomer, quoted in Levi, Transcendental Magic, the
2 governing spirits of Scorpio are Riehol and
Saissaeiel (Sartziel).

Angel of the Sea—Rahab. He is so called in
Scripture and Talmud. Rahab was destroyed
twice—once for refusing to divide the upper and
lower waters at the time of Creation, and again
for trying to save from drowning the Egyptian
hosts in pursuit of the fleeing Hebrews across the
Red (more correctly Reed) Sea. [See Tamiel;
Angel of the Deep.]

Angels of the (Four) Seasons—Farias (Win¬
ter); Telvi (Spring); Casmaran (Summer); An-
darcel (Autumn). In medieval Hebrew texts the
angels of the 4 seasons are Malkiel, Helemmelek,
Melejal, and Narel. [Rf. “Angels,” in Interpreter’s
Dictionary of the Bible.]

Angels of the Second Heaven—2 are usually
cited: Raphael and Zachariel. But since it was in
the 2nd Heaven that Moses encountered the angel
Nuriel “with his retinue of 50 myriads of angels”
(Ginzberg, The Legends of the Jews II, 306). Nuriel
might be added to the rulers of this Heaven.

Angel of September—Uriel or Zuriel. The
ruler of the month of Tishri (September-October)
is Pahadron. However, if September is equated
with the Hebrew month of Eloul, the angel is
Elogium. In ancient Persian lore, the angel of
September was Miher (Mihr).

Angels of Service—according to Rabbi Akiba
the angels of service are “the fowl of heaven”
(Cf. Psalm 104). The Zohar speaks of these angels
as having 6 wings.

Angels of the Seven Days—Michael, Gabriel,
Samael, Raphael, Sachiel, Anael, and Cassiel.
According to Barrett, The Magus II (plate facing
p. 105), the rulership is as follows, with the sigil
of each angel reproduced in the Barrett book:
Michael, lord of Sunday; Gabriel, lord of Mon¬
day; Samael, lord of Tuesday ; Raphael, lord of
Wednesday; Sachiel, lord of Thursday; Anael,
lord of Friday; Cassiel, lord of Saturday.

Angels of the Seven Heavens—the ruling
princes of the 7 Heavens are: Gabriel, 1st Heaven;
Raphael, Zachariel, Galizur, 2nd Heaven; Jabniel,
Rabacyel, Dalquiel, 3rd Heaven; Michael, 4th
Heaven; Samael, Gadriel, 5th Heaven; Zachiel,
Zebul, Sandalphon, Sabath, 6th Heaven; Cassiel
(Kafziel) 7th Heaven. According to hechaloth
lore, while some of the rulers reside in their
respective Heavens, they are also found in other
Heavens as guardians of the great halls. In Jewish
legend, for example, Samael resides in the 7th
Heaven (where, it is said, he is a prisoner).

Angel of the Seven Last Plagues—in Reve¬
lation 15-17 there are 7 angels of the 7 last plagues
“to whom are given 7 golden vials full of the wrath
of God.” The angels are not named.

Angel of Showers [Zaa’fiel]

Angel of Silence [Shateiel, Duma(h)]

.. .Angels of the Seven Days [43]

Angel of the Sirocco [Sikiel]

Angel of the Sixth Heaven—Zachiel, Zebul,
' Sabath, Sandalphon. “Here dwells the Guardian
Angel of heaven and earth,” according to the
Muslims. The ruling prince of the 6th Heaven is
Bodiel [Rf. Hechaloth Zoterathi ].

Angel of the Sky [Sahaqiel]

Angel of Sleep—the unnamed angel who
deprived King Ahasuerus of sleep in the Esther
episode. [Rf Ozar Midrashim I, p. 56.]

Angel over Small Birds [Tubiel]

Angels of Snow—Shalgiel, Michael. The angels
of snow, unnamed, are spoken of in the apocry¬
phal Revelation of John.

Angel of Solitudes—Cassiel, who is also the
Angel of Tears (as is Sandalphon).

Angel of Song—Radueriel (Vretil), who is also
choirmaster of the muses. In Koranic lore, the
angel of song is Israfel or Uriel. In rabbinic lore,
the angel is Shemiel (Shemael, Shammiel) or
Metatron. The last named is called “Master of
Heavenly Song.”

Angels Over Sorceries—“the wizard Aod
of the priests of Midian used the angels set over
sorceries to make the sun shine at night,” according
to The Biblical Antiquities of Philo. [Cf fallen angels,
who make known secret arts to mankind, as
related in Enoch /.]

Angel of the Sorrows of Death [Paraqlitos]

Angel of the Souls of Men [Remiel (Jeremiel)]

Angel of the South [Kerkoutha, Cedar, Ra¬
phael]

Angel of the Southwest [Naoutha]

Angel of the Spheres [Salatheel (Sealtiel);
Jehudiel]

Angels of the Spring—in occult lore, there
are 4: Amatiel, Caracasa, Core, Commissoros.
The head of the sign of Spring is Spugliguel. The
ruling angel is Milkiel.

Angel of the Star of Love f Anael |

ANGEL: STARS / VENGEANCE

[44]

Angel of the Stars [Kakabel, Kohabiel,
Kochabiel, Kokbiel]

Angel of Sterility [ Akriel]

Angel of Storm [Zakkiel, Zaamael]

Angel of Strength [Zeruch (Zeruel, Cerviel)]

Angel of Summer—Gargatel; Gaviel; Tariel.
The head of the sign of summer is Tubiel.

Angels of the Summer Equinox—in this
group there are 9 or more angels, with Oranir
serving as chief. All are effective as amulets
against the evil eye. For the names of 9 of these
angels, see Appendix.

Angels of the Sun—in the cabala and occult
lore, the angels of the sun include an array of
hierarchs: Arithiel, Galgaliel, Gazardia (spelt
variously), Korshid-Metatron, Michael, Och, Ra¬
phael, Uriel, Zerachiel, etc. The Zohar (Exodus,
188a) speaks of “the angel appointed to rule and
guide the sun,” declaring that at dawn this angel
“steps forth with the holy letters of the supernal
blessed Name inscribed upon his brow, and in the
power of those letters opens all the windows of
Heaven.” In ancient Persian lore, the angel of the
disk of the sun was Chur (q.v.).

Angel of Sunday—Michael (1st hour); Anael
(2nd hour); Raphael (3rd hour); Gabriel (4th
hour); Cassiel (5th hour); Sachiel (6th hour);
Samael (7th hour); Michael (8th hour); Anael (9th
hour); Raphael (10th hour); Gabriel (11th hour);
Cassiel (12th hour). It will be observed that
Michael, Anael, Raphael, Cassiel and Gabriel do
double duty on the Sabbath day. [Rf. Shah,
Occultism, pp. 55-56.]

Angel of the Sun’s Rays [Schachlil]

Angel of the Supreme Mysteries [Raziel]

Angel of Sweet-Smelling Herbs [Arias]

Angel of the Sword—the chief angel of the
sword is usually given as Soqed Hezi (variously
spelt). But there are numerous other angels so
designated, as in M. Gaster, The Sword of Moses.

Angel over Tame Beasts [Behemiel]

Angel over Tartarus (Hades)—Uriel; also the
eponymous chief Tartaruchi.

Angel of Taurus—in ceremonial magic, the
chief angel of this zodiacal sign (the Bull) is Tual,
otherwise Asmodel. According to Rabbi Chomer,
quoted by Levi in Transcendental Magic, the
governing spirits of Taurus are Bagdal and
Araziel.

Angel of Tears—Sandalphon and Cassiel
(qq.v.). In Islamic lore, the Angel of Tears (not
named) dwells in the 4th Heaven.

Angels of Terror—these angels are equated
with the angels of quaking. They are the strongest
among the hierarchs and surround the throne of
glory. In Jewish mysticism, Pahadron is the chief
angel of terror. He governs the month of Tishri
(September-October).

Angel of the Testament—John the Baptist,
according to Salkeld in A Treatise of Angels (1613),
quoting Malachi 3:1: “and the angel of the testa¬
ment whom you desire,” etc. This would apply
to Christ, says Lactantius in Schneweis, Angeb
and Demons According to Lactantius. The passage
in Malachi is also translated as “messenger” of the
covenant. [Cf. Matthew 2:10: “Behold, I send
my messenger before thy face, which shall pre¬
pare thy way for thee.”] In the view of Regamey
(What Is an Angel?) the foregoing would denote
that “Christ is to proclaim himself the angel of the
testament and to cause John the Baptist to be
recognized as the messenger” merely.

Angels of the Third Heaven—among the
principal rulers here are Jabniel, Rabacyel, Dal-
quiel, Baradiel, and Shaphiel. It was in the 3rd
Heaven that Moses encountered an angel “so tall,
it would take a human 500 years to climb to his
height; he had 70,000 heads, each head as many
mouths, each mouth as many tongues, etc.
Mohammed also saw such an angel in Heaven, but
neither in Talmud nor in the Koran is he named.
A good guess would be Erelim, eponymous head
of the order of erelim; or Raziel, sometimes
credited with being chief of the order. The term
erelim derives from Isaiah 33:7. In de Abano, The

Heptameron, the angels of the 3rd Heaven include
Milliel, Ucirmuel, Nelapa, Jerescue, and Babel..
Some sources place the erelim in the 4th Heaven.

Angels of the Throne—the Hebrew equiva¬
lent of the order of thrones is arelim or ophanim,
according to The Book of the Angel Raziel: “there
were seven who stand before the throne.” How¬
ever, according to a Jewish legend, there were
(or are) 70. Among the chiefs of the order the
following may be mentioned: Orifiel, Ophaniel
(eponymous head of the ophanim), Raziel,
Zabkiel, Jophiel, Ambriel, Tychagar, Barael,
Quelamia, Paschar, Boel, Raum, Murmur. A
number of these hierarchs are no longer found in
Heaven and are to be numbered among the fallen
angels in Hell. In the Dionysian scheme, the
thrones as an order are placed 3rd in the 1st triad
of the celestial hierarchy. Their dominant charac¬
teristic or virtue is steadfastness.

Angel of Thunder—Ra'miel, and/or Uriel.
The latter also serves as the angel of fire and light¬
ning. In Assyro-Babylonian mythology, the god
of thunder was Adad; see picturization in Lar-
ousse Encyclopedia of Mythology, p. 59. Another
Babylonian god of thunder was Rimmon.

Angels of Thursday—Sachiel, Cashel, and
Assasiel. In Paracelsus, Talismans, the angel of
Thursday is Zachariel. [Rf Christian, The History
and Practice of Magic 1,318.]

Angel of Time—so called but not otherwise
named in the Tarot (Tarot card No. 14). The angel
of time “stands between earth and heaven,
clothed in a white robe, with wings of flame and
a golden halo around his head . . . one foot on
land, the other on the sea, behind him the sun
rising ... on his brow the sign of eternity and life:
the circle.” In the hermetic hierarchy, says
Christian, The History and Practice of Magic, the
genius of time is Rempha.

Angel of the Torah [Yefefiah; Iofiel (or
Yofiel); Zagzageal; Metatron]

Angel of Torment [Aftemelouchos]

Angel of Treasures [Parasiel]

.. .Angels of the Sun [ 45 ]

Angel of the Treasures of the Dead [Remiel

(i.e., Jeremiel)]

Angel Over Trees [Maktiel]

Angel of Trembling [Pahadron ; also Angel of
Quaking or Terror]

Angels of the Triplicities—in ceremonial
magic, the angels who rule the zodiacal triplicities
are: Michael (over the fiery triplicity); Raphael
(over the airy triplicity); Gabriel (over the watery
triplicity); and Uriel (over the earthy triplicity).

Angels of the Triune God—Meacheul, Leba-
tei, Ketuel. [Rf Barrett, The Magus-, The Sixth
and Seventh Books of Moses (pp. 127-130).]

Angel of Truth—Amitiel; Michael; Gabriel.
In Jewish legend, the angel of truth (unnamed)
opposed the creation of man when God first
broached the idea; for this opposition he was
burned, along with the angel of peace (who also
opposed the idea) and the hosts under them.
Since Gabriel and Michael escaped being burned,
it must have been Amitiel who was reduced to a
cinder. In Muslim lore, Gabriel is the spirit of
truth.

Angel of Tuesday—Samael; Satael; Amabiel;
Friagne; Carmax; Arragon; and Hyniel.

Angel of Twilight [Aftiel]

Angel of Vegetables—Sealiah and Sofiel, who
are also the angels over fruit.

Angels of Vengeance—the 12 angels of ven¬
geance were among the 1st formed at Creation,
although, according to Catholic doctrine, all
angels were formed at one and the same time.
Only 6 of these angels of vengeance are known by
name—Satanel, Michael, Gabriel, Uriel, Raphael,
and Nathanel (Zathael). Now, since the angels of
the presence seem to be interchangeable (in Jewish
lore) with the angels of vengeance, and since 12
of the former are known by name, 6 of these may
be “taken over” and included in the listing of the
vengeances—Suriel, Jehoel, Zagzagel, Akatriel,
Metatron, and Yefefiah. The French painter
Prud’hon (1758-1823) did a head of Vengeance in

[ 46 ] ANGEL: VENUS / ANGROMAINYUS

his painting “Divine Vengeance and Justice Pur¬
suing Crime,” which hangs in the Louvre. The
head suggests that Prud’hon had the angel Uriel
in mind.

Angel of (the planet) Venus—Anael (Han-
iel), Hasdiel, Eurabatres, Raphael, Hagiel, and
Noguel.

Angel of Victory—Bahram, or Var (Adar)
Bahram, who is a yazata in Parsi lore. The Dabistan
and The Mandaeans of Iraq and Iran associate the
angel of victory with the ascent of the soul of man.

Angel of Vindication—Douma(h) or Duma,
who is also the angel of silence and the angel of
the stillness of death. With Uzziel (Rahab),
Douma was the governing sar (i.e., angel prince)
ofEgypt. [Rf. Waite, The Holy Kabbalah.]

Angel of Virgo (Virgin)—Voil or Voel.
According to Rabbi Chomer in Levi, Trans¬
cendental Magic, the ruling spirits of this zodiacal
sign are Iadara and Schaltiel.

Angels of (the order of) Virtues—more than
a score of the angels of this order are named in
G. Davidson’s article, “The Celestial Virtues.”
Among the ruling princes of the order are Ariel,
Barbiel, Haniel (Anael), Peliel, Nathanael, Atuniel.

Angel of Voyages—Susabo, who is one of the
presiding genii of the 6th hour, in Apollonius of
Tyana, The Nuctemeron.

Angel of War —Michael, Gabriel, and Gadriel.
In the cabala there is Phaleg, called “the war lord”
by Cornelius Agrippa.

Angel of Water (waters of the earth)—Tharsis
or Tharsus; also Arariel, Talliud, Phul, Michael,
Anafiel (all to be found in occult lore). In Persian
lore, the angel of water is Harudha.

Angel of the Waters—in his cabalistic works,
Cornelius Agrippa calls Phul (one of the 7 supreme
spirits ruling the 196 provinces of Heaven) “the
supreme lord of the waters.” In Revelation 16:5,
he is referred to but unnamed: “And I heard the
angel of the waters say,” etc. [See Arariel.]

Angel of Water Insects [Shakziel]

Angel of Weakness—Amaliel, who is also one
of the angels of punishment. [Rf. Schwab,
Vocabulaire de I'Angelologie, suppl.]

Angel of Wednesday [Raphael; Miel: Sera-
phiel]

Angel of the West—Gabriel, who is called
“the guardian of the west.” [Rf. Ambelain, La
Kabbale Pratique.]

Angel of the Wheel of the Moon—Ofaniel,
among others. [Rf. Enoch.]

Angel of the Wheel of the Sun [Galgaliel]

Angel of the Whirlwind—Ra’shiel or Zavael,
according to 3 Enoch. [Rf Ginzberg, The Legends
of the Jews I, 140.]

Angel of the Wild Beasts—Mtniel, Jehiel
(Hayyel). [Rf M. Gaster, The Sword of Moses ;
“Angelology,” in Jeurish Encyclopedia.]

Angel Over Wild Fowl and Creeping
Things [Trgiaob]

Angel of the Wilderness—in Jewish cabala,
and according to Levi, Transcendental Magic, the
angel of the wilderness is the planet Saturn. The
angel Orifiel has also been named a ruling spirit
of the wilderness.

Angel of the Wind—in Revelation 7:1, there
is mention of 4 angels of the wind. In occult works
(M. Gaster, The Sword of Moses), in The Book of
Jubilees, and in 3 Enoch, the following are named as
angelic rulers: Moriel, Ruhiel, Rujiel, Ben Nez,
and the celestial Ephemerae. In his poem “Sandal-
phon” Longfellow sings of the angels of wind
and of fire that “chant only one hymn and ex¬
pire.” Durer engraved the 4 angels in control of
the winds (see reproduction on p. 310, from
Regamey’s Anges ). The cherubim were regarded
as personifications of the wind. [Rf. Psalms 18:10.]

Angel of Winter—Amabael, Cetarari. The
head of the sign of winter is Attaris (Altarib).
[Rf De Plancy, Dictionnaire Infernal-, de Abano,
The Heptameroir, The Book of Jubilees.]

Angel of Wisdom—Zagzagel; also Metatron

(when Metatron goes under the name of Sasnigiel);
also Dina (when Dina goes under the name of
Yefefiah or Yofiel). According to legend, Zag-
zagel was ordered by God to carry Moses to a
place where myriads of scholars congregated, all
of them occupied with expounding the Torah.
[Rf, Scholem, Jewish Gnosticism, Merkabah Mystic¬
ism, and Talmudic Tradition .]

Angel of the Womb [Armisael]

Angels of Women’s Paradise—there were 9
of these female angels; they were once the
mothers, wives, or daughters of the Hebrew patri¬
archs, and they occupied a place apart in one of
the Heavens. Philo “allegorises away the wives of
the Jewish patriarchs into the several Virtues” (see
Philo, About Cherubim, chap. 13). [Rf. Conybeare,
Myth, Magic, and Morals, p. 199.]

Angel (or Prince) of the World—Satan (see
Pauline Epistles), Michael, Jehoel, Metatron, or
Sar ha-Olam (which literally means, in Hebrew,
prince of the world). Mammon is also described
as “holding the throne of this world.” [Rf the
Talmud; Bamberger, Fallen Angels, p. 58.]

Angels at the World’s End—according to
the Revelation of Esdras and as revealed to Esdras
himself, the angels who will govern or rule “at the
end of the world” are 9 in number: Michael,
Gabriel, Uriel, Raphael, *Gabuthelon, *Beburos,
*Zebuleon, *Aker, *Arphugitonos. Of these 9,
the 5 preceded by an asterisk are found nowhere
else in apocryphal or apocalyptic lore [Rf Ante-
Nicene Fathers Library VIII, 573], See entry “Five
Angels Who Lead the Souls of Men to Judgment.”

Angels of Wrath—Hemah, Af, Mzpopiasaiel,
Ezrael. In the Revelation of Moses, the Lawgiver,
during his visit to Paradise, encountered the angels
of anger and wrath in the 7th Heaven and found
them composed “wholly of fire.” [Rf The Zohar
I; M. Gaster, The Sword of Moses-, Ginzberg, The
Legends of the Jews ; Apocalypse of Peter.] In the
Midrash Tehillim, the angel of wrath is Kezef.

Angels of the Wrath of God—there are (or
were) 7 angels of the wrath of God, as mentioned
but not named in Revelation.

... The Angel Year [47]

Angel of Yahweh—angel of the Lord, i.e.,
God Himself. Wherever the expression occurs in
the Old Testament, it is a periphrasis. The earliest
versions of the Old Testament had, in the opinion
of later scribes, too many direct interventions of
God in human affairs; the use of “angel of Yah¬
weh” or “angel of the Lord” was by way of
reducing His earthly appearances and the carrying
out of His commands through the agency of
angelic intermediaries. [Rf. Grant, Gnosticism and
Early Christianity.]

Angel-Year—the angel-year, according to Cor¬
nelius Agrippa and other occultists, is either 145
years or 365 years.

Angel of Yetzirah—Sammael or Satan. [Rf.
Fuller, The Secret Wisdom of the Qabalah.] The
word yetzirah is Hebrew for formation. In the
cabala, the world consisted of 4 great divisions, of
which yetzirah was one.

Angels of the Zodiac—Malahidael (over
Aries), Asmodel (over Taurus), Ambriel (over
Gemini), Manuel or Muriel (over Cancer),
Verchiel (over Leo), Hamaliel (over Virgo),
Zuriel (over Libra), Barchiel (over Scorpio),
Advachiel or Adnachiel (over Sagittarius), Ham-
ael (over Capricorn), Cambiel (over Aquarius),
Barchiel (over Pisces). [Rjl Barrett, The Magus II.]
The overall ruler of the zodiac is Masleh ( q.v .).
Cornelius Agrippa, Three Books of Occult Philosophy
III, gives additional governing angels: Acrabiel,
Betuliel, Chesetiel, Dagymiel, Daliel, Geminiel,
Masniel, Sartamiel, Teletiel, Tomimiel.

Angerecton (Angrecton)—in the Grimorium
Verum, a great angel, invoked in magical rites,
specifically in the invocation at fumigation. He is
mentioned also in Waite, The Book of Ceremonial
Magic.

Angromainyus—an early form of Ahriman,
the Zoroastrian equivalent of the Judaeo-Christian
Satan, although he is not a fallen angel and is not
subject to the overlordship of God. Angromainyus
was God’s opposite and opponent from the be¬
ginning (in Persian lore). In the Zendavesta,
Angromainyus, pregnant with death, leaps from

[48] ANIEL I AQUACHAI

Heaven in the form of a serpent—a form in which
he is not infrequently represented. He tries to de¬
ceive Zoroaster (Zarathustra) and to cause the
latter to rebel against Ahura Mazda (the Persian
equivalent of the sovereign power), but fails.
[Rf. Jung, Fallen Angels in Jewish, Christian and
Mohammedan Literature.]

Aniel (Haniel)—one of the numerous angelic
guards of the gates of the West Wind. [Rf. Ozar
Midrashim II, 316.]

Anihi’el —in M. Gaster, The Sword of Moses,
one of the angel princes whom God appointed
to the sword.

Animastic (the Animated)—an order of angels,
“blessed souls which, by the Hebrews, is called
issim, that is, nobles, lords and princes,” according
to Voltaire in his “Of Angels, Genii and Devils.”
Also, a presiding angel of the order referred to as
“the soul of the Messiah, Merattron, soul of the
world.” Animastic is, in addition, referred to as the
ruling or guardian angel of Moses. [Rf. Barrett,
The Magus 1,38.]

Animated, The [Animastic]

Aniquel (Anituel)—one of the 7 great princes
of the spirits, represented in the form of a serpent
of paradise. He serves Aniquelis (or Antiquelis).
In a Vatican Faustian manual [Rf. Butler, Ritual
Magic ] Aniquel—spelled also Aniquiel—is one of
the 7 grand dukes of the infernal regions. See also
The Sixth and Seventh Books of Moses, p. 111.

Anitor —a high holy angel of God, invoked in
magical rites after proper investiture by the invo-
cant. [Rf. Waite, The Greater Key of Solomon;
Grimorium Verum ; The Book of Black Magic and of
Pacts.]

Anituel [Aniquel]

Anixiei —one of the 28 angels governing the 28
mansions of the moon. For the names of all 28
angels, see Appendix.

Aniyel [Anafiel]

Anmael (Chnum)—one of the leaders of the
fallen angels, sometimes identified with Semyaza,

for Anmael, like Semyaza, makes a bargain with a
mortal woman (Istahar) in connection with the
revelation of the Explicit Name (of God). [Rf.
Jung, Fallen Angels in Jewish, Christian and
Mohammedan Literature; and popular legends in
Talmudic lore, poetic fiction, etc.]

Annael —alternate spelling (as used by H.D. in
her poem “Sagesse”) for Aniel or Anael (q.v.).

Annauel —one of the 72 angels bearing the
name of God Shemhamphorae. For a list of all 72
names, see Appendix.

Anointed Cherub —the Prince of Tyre is so
called in Ezekiel 28:14.

Anpiel (see Anfiel)—in rabbinic lore, an angel
in charge of the protection of birds. He resides in
the 6th Heaven, where he is a supervising chief of
70 gates. With 70 crowns, he (Anpiel) crowns all
prayers that ascend to Heaven from the earth,
and then transmits the prayers to the 7th Heaven
for additional sanctification. [Rf. The Zohar;
Spence, An Encyclopaedia of Occultism.] In Ginzberg,
The Legends of the Jews I, 138, Anpiel conveyed
Enoch to Heaven.

Anshe Shem (“men of name”)—in magical
incantations, the fallen angels are addressed by this
term (Anshe Shem) although it should be re¬
stricted to apply to 2 angels only: Azza and Azzael.
[Rf. The Zohar; Bamberger, Fallen Angels.]

Ansiel (“the constrainer”)—an angel invoked in
magical rites. [Rf. Trachtenberg, Jewish Magic and
Superstition.]

Antichrist —usually Beliar or Belier (q.v.); a
term applied also to Nero. For illustration, see
Grillot, A Pictorial Anthology of Witchcraft, Magic
and Alchemy, p. 48.

Antiel —an angel’s name found inscribed on an
oriental Hebrew charm for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Antiquelis [Aniquel]

Anunna —in Akkadian theology, the anunna
are “angels who are almost always terrestrial
spirits.” [Rf Lenormant, Chaldean Magic.]

Anush—one of 3 ministering angels (the other 2
being Aebel and Shetel) whom God appointed to
serve Adam. The celestial trio “roasted meat”
for our first parent and even “cooled his wine”—
according to Yalkut Reubeni. [Rf. The Book of
Adam and Eve.]

Apar or Aparsiel—in M. Gaster, Wisdom of
the Chaldeans, an angel in service to Sadqiel,
ruler of the 5th day.

Apharoph (Apholph, Afarof)—an angel
equated with Raphael and believed to be “the
only true name of God.” [Rf The Testament of
Solomon; Pistis Sophia; M. Gaster, The Sword of
Moses.]

Aphiriza [Alphariza]

Aphredon—in gnosticism, a great celestial
entity dwelling in the Pleroma with his 12 Just
Ones. He is a ruler of the Indivisible.

Apollion (Appolyon, Apollyon)—the Greek
form for the Hebrew Abaddon, meaning “de¬
stroyer.” In Revelation 9:11 Apollion is the angel
of the bottomless pit. In Revelation 20:1 he
“laid hold of the dragon, that old serpent, which
is the Devil, and Satan, and bound him a thousand
years.” According to the foregoing, Apollion is a
holy (good) angel, servant and messenger of God;
but in occult and, generally, in noncanonical
writings, he is evil—as in the last-century The
Biblical Antiquities of Philo and the 3rd-century
The Acts of Thomas. The term also applied to the
abode of evil spirits (Hell). In Bunyan’s Pilgrim’s
Progress Apollion is the devil. Bunyan thus de¬
scribes him: “clothed with scales like a fish and
wings like a dragon, feet like a bear, and out of his
belly came fire and smoke.” He is so pictured by a
17th-century artist, the sketch reproduced in an
early edition of Pilgrim’s Progress. The exegete
Volter identifies Apollion with Ahriman, the
Persian devil. [Rf. Charles, Critical Commentary
on the Revelation of St. fohn, p. 247.] In Barrett,
The Magus, where Apollion is pictured in color,
he is distinct from Abaddon (also pictured in
color). The 2 are denominated “vessels of ini¬
quity” (i.c., fallen angels or demons). Diirer did an

.. .Aniguel, a grand duke of the inferno [49]

engraving showing the “Angel with the Key to
the Abyss,” reproduced on p. 3.

Apostate Angel—Satan. So named by Gregory
the Great in his Moralia on Job, where he says:
“Forasmuch then, as mankind is brought to the
light of Repentance by the coming of the Re¬
deemer, but the Apostate Angel is not recalled by
any hope of pardon,” etc. It was Gregory’s view
that man was created to replace the fallen legions
of Satan.

Apparitions—according to Robert Fludd,
Utriusque cosmi majoris et minoris historia, appari¬
tions are one of 3 primary hierarchies (each again
subdivided into 3 secondary hierarchies). [See
Acclamations; Voices.]

Apragsin (Apragsih)—a divine messenger ap¬
pointed by God to the sword, as listed in M. Gas¬
ter, The Sword of Moses. Apragsin is also known as
Assi Asisih.

Apsinthus [Wormwood]

Apsu—in Babylonian mythology, Apsu is a
female (?) angel of the abyss; “father” of the
Babylonian gods as well as “wife” of Tamat. Apsu
is finally slain by his (her) son Ea. [Rf Lenormant,
Chaldean Magic; Mackenzie, Myths of Babylonia
and Assyria.]

Apudiel—one of the 7 underworld planetary
rulers, called Electors by Cornelius Agrippa. The
demon Ganael serves under the joint overlordship
of Apudiel and Camael. [Rf. Conybearc, The
Testament of Solomon.]

Aputel—an invocation angel mentioned in
Mathers, The Greater Key of Solomon; also the
name that a priest bore on his breast when entering
the holy of holies. The name was reputed to have
had the virtue, when pronounced, of reviving the
dead ; when engraved on vessels of gold or brass,
it loosened every form of evil.

Aqrab—in Arabic mythology, an angel used
for conjuring. [Rf Shah, Occultism, Its Theory and
Practice.]

Aquachai (or Aqua)—a holy name—one of

ARABONAS / ARCHANGELS

[50]

the nomina barbara —used in Solomonic conjura¬
tions to command demons. [Rf. Mathers, The
Greater Key of Solomon.]

Arabonas—a spirit invoked in prayer by the
Master of the Art, in Solomonic rites [Rf. Grim-
orium Verum\ Waite, The Book of Black Magic and
of Pacts.]

Araboth—the 7th Heaven, where the major
experiences of Enoch occurred. Also the dwelling
place of God. Here, in Araboth, dwell the sera¬
phim, ofanim, and the angels of love, fear, grace,
and dread. [Rf 3 Enoch', Muller, History of Jewish
Mysticism ; Ginzberg, The Legends of the Jews.]

Araciel [Araqiel]

Arad—an Indo-Persian angel who protects
religion and science; he is mentioned in Hyde,
Historia Religionis Veterum Persarum.

Araebel—an angel of the 6th hour, serving
under Samil. [Rf. Waite, The Lemegeton.]

Arael (Ariel)—“one of the spirits which the
rabbis of the Talmud made prince over the people
of the birds,” according to Malchus, The Ancient’s
Book of Magic, p. 115.

Arafiel—one of the great angelic princes re¬
presenting “the divine strength, majesty, and
power.” [Rf. 3 Enoch or the Hebrew Book of Enoch.]

Arakiba (Arakab, Aristiqifa, Artaqifa)—an evil
(fallen) angel who brought sin to earth—as cited
in Enoch I, where Arakiba is designated one of the
“chiefs of ten” of the apostate troops.

Arakiel [Araqiel]

Aralim [Erelim]

Aramaiti (Armaiti)—one of the 6 amesha
spentas ( q.v.), representing holy harmony. [Rf.
Gaynor, Dictionary of Mysticism.]

Araphiel (“neck of God”) one of the guardians
of the 2nd hall in the 7th Heaven. “When Ara¬
phiel H’, the prince, sees Asrulyu, the prince, he
removes the crown of glory from his head and
falls on his face,” in obeisance. [3 Enoch, 18.]

Araqael [Araqiel]

Araqiel (Araquiel, Arakiel, Araciel, Arqael,
Saraquael, Arkiel, Arkas)—one of the 200 fallen
angels mentioned in Enoch I. Araqiel taught
human beings the signs of the earth. However,
in the Sibylline Oracles (see fn. in Charles, The
Book of Enoch, 8:3) Araqiel does not seem to be a
fallen angel. He is, indeed, one of the 5 angels who
lead the souls of men to judgment, the other 4
angels being Ramiel, Uriel, Samiel, Aziel. The
name Araqiel denotes one who exercises dominion
over the earth.

Arariel (Azareel, Uzziel?)—curer of stupidity
and one of the 7 angels with dominion over the
earth. Arariel is specifically an angel who presides
over the waters of the earth (according to the
Talmudists). He is invoked by fishermen so that
they may, with luck, catch big fish [R/l Spence,
An Encyclopaedia of Occultism ; Universal Jewish
Encyclopedia', Gaynor, Dictionary of Mysticism].

Ararita (Araritha)—a name inscribed on a cabal¬
istic sigil in connection with Solomonic conjura¬
tions and employed to command demons; if the
name is inscribed on a gold plate, the invocant is
assured he will not die a sudden death. Ararita
is considered to be the “verbum inenerrabile” (the
ineffable word or name) of God. [Rf. Barrett,
The Magus II; Mathers, The Greater Key of Solo¬
mon.]

Arasbarasbiel—an angelic guard of the 6th
Heaven, as listed in Ozar Midrashim I, 116.

Arasek—a form of Nisroc (q.v.) mentioned by
Josephus. [Rf. Hayley (ed.), The Poetical Works of
John Milton.]

Arathiel—a chief angel of the 1st hour of the
night, serving under Gamiel. [Rf Waite, The
Lemegeton.]

Arathron (Aratron)—1st of the Olympian
spirits governing the planet Saturn; he rules 49
of the 196 Olympic Provinces. Arathron’s sigil
is pictured on p. 22 of The Secret Grimoire of
Turiel. [Rf. the Arbatel of Magic, and Girardius’
arcanic book (1730.)] Arathron teaches alchemy,
magic, and medicine, and is able to make a person
invisible. He can also cause barren women to
become fertile.

Arauchia— an angel’s name found inscribed in
Hebrew characters on the 3rd pentacle of the
planet Saturn. [Rf. Shah, The Secret Lore of Magic,
Mathers, The Greater Key of Solomon.]

Araxiel —in Enoch I, Araxiel is mentioned as
one of the fallen angels.

Arayekael —one of the many angel princes
appointed by God to the sword. [Rf M. Gaster,
The Sword of Moses.]

Araziel (Arazjal, Arazyal, Atriel, Esdreel,
Sahariel, Seriel, Sariel, etc.,—“my moon is God”)
—an angel who sinned when he descended to
earth to unite with mortal women. Araziel
governed, with Bagdal, the sign of the Bull
(Taurus). [Rf Enoch I; Levi, Transcendental Magic,
Prince of Darkness.]

Arbatel —a “revealing” angel, mentioned in
the Arbatel of Magic. [Rf. Waite, The Lemegeton.]

Arbgdor —in The Book of the Angel Raziel
(Sefer Raziel), an angel that governs one of the
months. [Rf. Trachtenberg, Jewish Magic and
Superstition, p. 99.]

Arbiel —an angel serving Anael, ruler of the 6th
day. [Rf. M. Gaster, Wisdom of the Chaldeans.]

Arcade (fictional)—in Anatole France’s Revolt
of the Angels, a guardian angel, otherwise known as
Abdiel (q.v.).

Arcan —king of the angels of the air, ruler of
Monday. Arcan’s ministers are Bilet, Missabu.
Abuhaza. [Rf. Barrett, The Magus II.]

Archan —an angel who exercised dominion
over the lower rays of the moon. May be the same
as Arcan. [Rf. Heywood, The Hierarchy of the
Blessed Angels.]

Archana —an angel’s name found inscribed
in Hebrew characters on the 5th pentacle of the
planet Saturn. [Rf. Mathers, The Greater Key of
Solomon.]

Archangel of the Covenant —a term applied
to Michael in the Coptic Apocalypse of Paul.

Archangel Ruin’d —Satan is so called by
Milton in Paradise Lost I, 593.

...Arariel, cures stupidity [51]

Archangels —the term archangel applies gen¬
etically to all angels above the grade of (the order
of) angels; it also serves to designate a specific
rank of angels in the celestial hierarchy. In the
pseudo-Dionysian scheme of 9 orders or choirs,
the order of archangel is placed 8th—that is, next
to the last in rank, immediately above the order
of angels. This is a bit confusing, since the
greatest angels are referred to as archangels, as in the
Old Testament, where Daniel calls Michael “one
of the chief princes,” which is taken to mean one
of the archangels. In the New Testament the term
archangels occurs only twice: in I Thessalonians
and in Jude. In the latter only, however, is Michael
specifically designated an archangel. In Revelation
8:2, John refers to the “seven angels who stand
before God,” and this is commonly interpreted to
mean the 7 archangels. The Book of Enoch (Enoch I)
names the 7: Uriel, Raguel, Michael, Seraqael,
Gabriel, Haniel, Raphael. Later Judaism gives
Phanuel as an alternate for Uriel. Other lists in
apocrypha and pseudepigrapha give, as variants,
such angels as Barachiel, Jehudiel, Sealtiel, Ori-
phiel, Zadkiel, and Anael (Haniel). The archangels,
according to the Testament of Levi, “minister and
make propitiation to the Lord for the sins of
ignorance and of the righteous.” The ruling
prince of the order is usually given as Raphael or
Michael. The Koran recognizes 4 archangels but
names only 2: Gabriel (Jibril), who is the angel of
revelation, and Michael, the warrior angel who
fights the battle of the faithful. The 2 unnamed
angels are Azrael, angel of death; and Israfel,
angel of music, who will sound the trumpet (one
of 3 or 4 trumpets) on the Day of Judgment.
The earliest source for the names of the archangels
is traced to Al-Barceloni, a writer of mystic
works in the post-Talmudic period, who related
them to the planets. In other writings “we meet
with the conception of 12 archangels connected
with the signs of the zodiac.” [Rf. The Book of the
Angel Raziel 52a, 61a; Ginzberg, The Legends of
the Jews V, 24.] For the names of the 12 and their
zodiacal signs, see Appendix. The cabala cites 10
archangels (actually 9) and places them in the
world of Briah (2nd of the 4 created worlds), thus:
Methratton, Ratziel Tzaphqiel, Tzadqiel, Kham-

ARCHANGELS OF SEFIROTH / AREL

[52]

ael, Mikhale, Haniel, Raphael, Gabriel, Methrat-
ton. It will be noted the Methrattin, i.e., Metatron,
appears twice, heading and concluding the list of
10—or rather 9. [R/l Mathers, The Kabbalah Un¬
veiled.] “The archangels,” says Dionysius in his
Mystical Theology and the Celestial Hierarchy, “are
the messengers bearing divine decrees.”

Archangels of the 10 Sefiroth—Mathers,
The Kabbalah Unveiled, lists the archangels of the
Sefiroth as follows: 1. Methattron, for Kether
(crown); 2. Ratziel, for Chokmah (wisdom);
3. Tzaphqiel, for Binah (understanding); 4. Tzad-
qiel, for Chesed (mercy); 5. Khamael, for Ge-
burah (strength or fortitude); 6. Mikhael, for
Tiphereth (beauty); 7. Haniel, for Netzach
(victory); 8. Raphael, for Hod (splendor);
9. Gabriel, for Yesod (foundation); 10. Methattron
or the Shekinah, for Malkuth (kingdom).

Archarzel—an angel invoked in ritual magic
by the Master of the Arts. [Rf. Grimorium Verum.]

Archer—a governing spirit of Aquarius. Archer
shares this post with Ssakmakiel. [Rf. Levi,
Transcendental Magic.]

Archistratege (Arhistratig—“chief of hosts”)
—when counseling Enoch, God call Michael “my
intercessor, my archistratege” ( Enoch I, 33:11).
The same title is given Michael (Mihail) in the
Roumanian text of The Apocalypse of Abraham.
In this apocalypse, the tears that Michael, “herald
of death,” sheds over the coming demise of Abra¬
ham, “fall into a basin and turn into precious
jewels.” The story is found also in Ginzberg,
The Legends ofthe Jews 1,300.

Archons (“rulers”)—angels set over nations
and identified or equated with aeons. Shamshiel
or Shemuiel is “the great archon, mediator be¬
tween the prayers of Israel and the princes of the
7th Heaven” [Rf. Scholem, Major Trends in Jewish
Mysticism]. In occultism the archons are primor¬
dial planetary spirits. In Manicheanism they were
the “Sons of Dark who swallowed the bright
elements of Primal Man.” Scholem uses “archon”
interchangeably with “great angel.” In Major
Trends he writes that “archons and angels storm

against the traveler in his ascent [or descent] to the
Merkabah.” The Papyri Graecae Magicae names 5
of the archons: Uriel, Michael, Raphael, Gabriel,
Shamuil. In the Ophitic (gnostic) system, 7
archons are designated: Jaldabaoth, Jao, Sabaoth,
Adonaios, Astanphaios, Ailoaios, Oraios. In other
lists other angels appear as archons: Katspiel,
Erathaol, Domiel, etc. [Rf. Danielou, The Angels
and Their Mission-, Doresse, The Secret Books of the
Egyptian Gnostics; Gaynor, Dictionary of Mysticism.]

Arciciah—an angel of earth, cited in Schwab,
Vocabulaire de I’Angelologie.

Ardarel—in occult lore, the angel of fire. Cf.
Gabriel, Nathanel, etc. [Rf. Papus, Trait'e fiUmen-
taire de Science Occulte.]

Ardefiel or Ardesiel—one of the 28 angels
ruling the 28 mansions of the moon. [Rf. Barrett,
The Magus.]

Ardibehist—in ancient Persian religion, the
angel of April and one of the amesha spentas.
Ardibehist governed the 3rd day of the month.
[Rf The Dabistan, pp. 35,136.]

Ardors—a term used in Paradise Lost V, 249
as an order of angels, among whom Milton
counts Raphael. In de Vigny’s poem “Eloa,”
ardors is also spoken of as an order in the celestial
hierarchy.

Ardouisur (Arduisher)—in Zoroastrianism,
Ardouisur is a female ized (i.e., cherub). Among
the attributes of this cherub is making females
prolific and giving them easy childbirth, and even
supplying them with breast milk. [Rf. The
Dabistan, p. 167.] Her title is “giver of living
water,” says King in The Gnostics and Their Re¬
mains, p. 106.

Ardour (Ardur)—an angel ruling the month
of Tammuz (June-July), according to Schwab,
Vocabulaire de I’Angdlologie.

Arehanah—the name of an angel inscribed on
the 3rd pentacle of the planet Saturn. [Rf. Mathers,
The Greater Key of Solomon .]

Arel—an angel of fire. The name Arel is found
inscribed on the 7th pentacle of the sun. In

Angels at the Tomb of Christ by Edouard Manet. Reproduced from Regamey, Attges.

[54] ARELLIM / ASAL1AH

M. Gaster, The Sword of Moses, Arel is an angel
invoked in ritual magic.

Arel(l)im [Erelim]

Arfiel—another name for the angel Raphael.
In Pirke Hechaloth, Arfiel is an angelic guard
stationed in the 2nd Heaven. [Rf. Schwab,
Vocabulaire del’ Angelologie, supp.]

Argeniton—an angel mentioned in Hyde,
Historia Religionis Veterum Persarum.

Arghiel—an angel invoked in magical rites.
[R/i Schwab, Vocabulaire de I’Angelologie.]

Arhistratig [Archistratege]

Arhum Hii (Rhum)—in Mandaean lore, one
of the malki (uthri , angels) of the North Star.

Aria s—an angel who rules over sweet-smelling
herbs. In occultism, Arias is regarded as a demon
and is one of the 12 marquises of the infernal
empire. [Rf. De Plancy, Dictionnaire Infernal.]

Ariel (Arael, Ariael, meaning “lion of God”)—
the name of an angel in the apocryphal Ezra-,
also in Mathers, The Greater Key of Solomon, the
Grand Grimoire, and other tracts of magic, where
he is pictured as lion-headed. Cornelius Agrippa
says: “Ariel is the name of an angel, sometimes
also of a demon, and of a city, whence called
Ariopolis, where the idol is worshipped.” In
Heywood, The Hierarchy of the Blessed Angels,
Ariel ranks as one of 7 princes who rule the waters
and is “Earth’s great Lord.” Jewish mystics used
Ariel as a poetic name for Jerusalem. In the Bible
the name denotes, variously, a man, a city (Isaiah
29), and an altar. In occult writings Ariel is the
“3rd archon of the winds.” Mention is also made
of Ariel as an angel who assists Raphael in the
cure of disease. [Rf. M. Gaster, Wisdom of the
Chaldeans.] In the Coptic Pistis Sophia, Ariel is in
charge of punishment in the lower world, corres¬
ponding with Ur of the Mandaeans (q.v.). In
The Testament of Solomon, he controls demons.
In gnostic lore generally he is a ruler of winds and
equated with Ialdabaoth as an older name for this
god. In practical cabala he is regarded as originally
of the order of virtues. According to John Dee,

astrologer royal in Queen Elizabeth’s day, Ariel
is a conglomerate of Anaeland Uriel. In The Temp¬
est, Shakespeare casts Ariel as a sprite. To Milton
he is a rebel angel, overcome by the seraph
Abdiel in the first day of fighting in Heaven. The
poet Shelley referred to himself as Ariel, and Andre
Maurois is the author of a life of Shelley called
Ariel. Sayce (“Athenaeum,” October 1886) sees a
connection between Ariel and the arelim (erelim),
the valiant ones spoken of in Isaiah 33:7, an order
of angels equated with the order of thrones.
[Rf. Texts of the Saviour ; Butler, Ritual Magic,
Bonner, Studies in Magical Amulets.]

Ariman [Ahriman]

Arioc (Ariukh, Oriockh)—in Jewish legend, a
guardian angel of the ancestors or offspring of
Enoch, appointed by God to preserve the Enoch
writings. In Genesis, Arioc is the name of an
executioner. [See Arioch.]

Arioch (“fierce lion”)—a demon of vengeance,
a follower of Satan, a fallen angel (as in Paradise
Lost VI, where he is overthrown by the angel
Abdiel during the war in Heaven). In Nash,
Pierce Penniless, reference is made to “the great
Arioch that is termed the spirit of revenge.” [Rf.
Schwab, Vocabulaire de I’Angelologie; De Plancy,
Dictionnaire Infernal, 1863 ed., where Arioch is
pictured as the bat-winged demon of vengeance;
The Ancient’s Book of Magic.]

Ariukh [Oriockh]

.Arkhas—from the invisible depths God sum¬
mons Arkhas “firm and heavy and very red”
and commands this primordial spirit to be
divided. And when Arkhas divided bimself, “the
world came forth, very dark and great, bringing
the creation of all things below.” This account of
the formation (not the creation) of the earth is
found in Enoch II, 26.

Armaita (Aramaiti, Armaiti)—in Persian myth¬
ology, one of the 6 or 7 amesha spentas or arch¬
angels. She is the spirit of truth, wisdom, and
goodness who became incarnate and visited the
earth “to help the good.” [Rf. Grundriss der
iranischen Philologie III; Forlong, Encyclopedia of

Religions; Redfield, Gods IA Dictionary of the Deities
of All Lands]

Armaros (Armers, Pharmaros, Abaros, Are-
aros)—one of the fallen angels as listed in Enoch I.
Armaros taught “the resolving of enchantments.”
According to R. H. Charles, the term Armaros
may be a corruption of Araros.

Armas—an angel invoked in magical rites at
the close of the Sabbath. [Rf. Trachtenberg,
Jewish Magic and Superstition, p. 102.]

Armasa (“the great lord”)—an angel in
Aramaic incantations, cited in Montgomery,
Aramaic Incantation Texts from Nippur.

Artnaziel (Armisael?)—a gnostic entity men¬
tioned in The Secret Books of the Egyptian Gnostics,
p. 198.

Armen (Ramiel? Arakiel? Baraqel?)—one of
the fallen angels listed in Enoch I, 69.

Armers (see Armaros)—the name occurs in
Mark Van Doren’s poem “The Prophet Enoch,”
where Armers is included among the fallen angels.

Armesi—an angel of the 10th hour of the day,
serving under the suzerainty of the angel Oriel.
[Rf Waite, The Lemegeton, p. 68.]

Armesiel—in Waite, The Lemegeton, p. 69, an
angel of the 4th hour of the night, serving under
Jefischa.

Armiel—an angel officer of the 11th hour of
the night, serving under Dardariel.

Armies—a term for one of the celestial orders,
as used by Milton in Paradise Lost. [Rf West,
Milton and the Angels, p. 135.]

Armimas (Armimimas)—an angel invoked in
magical rites at the close of the Sabbath. Cf
Hermes or Ormuzd. [Rf. Trachtenberg, Jewish
Magic and Superstition, p. 100.]

Armisael—angel of the womb. In Talmud it
is recommended that, to ease a confinement, one
should recit6 Psalm 20 nine times, but if this does
not prove efficacious, then one should try the
following invocation: “I conjure you, Armisael,

. ..Armisael, invoked at childbirth [55]

angel who governs the womb, that you help this
woman and the child in her body.” [Rf Trachten¬
berg, Jewish Magic and Superstition, p. 202.]

Armogen [Harmozei]

Armon—one of the angels of the 2nd chora or
altitude invoked in magic prayer, as set forth in
The Almadel of Solomon.

Arphugitonos—one of the 9 angels who will
rule “at the end of the world,” according to the
Revelation of Esdras. [Rf The Ante-Nicene Fathers
8, 573.] For the names of the other 8 angels, see
Angels at the End of the World.

Arsyalalyur—an angel sent to Enoch with a
special message from God; also to Lantech's son
Noah to warn him of the impending flood,
according to The Book of Adam and Eve. The name
is a corruption or amalgamation of Israel and
Uriel. [Rf Enoch I, 10 (Dillman’s text).]

Artakifa—an archangel mentioned in Enoch
lore.

Aruru—in Sumerian mythology, a female
messenger of the gods who created man from clay.
She was the mother of the hero Gilgamesh,

Arvial (Avial)—one of the angels guarding
the 4th Heaven. Cited in Ozar Midrashim I, 116.

Arzal (Arzel)—one of the 4 angels of the east
who are “glorious and benevolent angels” in¬
voked when the invocant wishes to partake of the
secret wisdom of the Creator. See Clavicula
Salomonis.

Asac(h) —an angel invoked in magical prayer.
[Rf Grimorium Verum]

Asacro (Asarca)—in black magic, an angel
invoked in prayer and conjuration rites.

Asael (“whom God made”)—an angel under
Semyaza who cohabited with the daughters of
men; hence, a fallen angel. [See Azazel.]

Asaliah—in the cabala, an angel of the order
of virtues, under the ethnarchy of Raphael. He
has dominion over justice. In The Magus he is one
of the 72 angels bearing the mystical name of God

[56] ASAMKIS / AS MODEUS

Shemhamphorae. His sigil is shown in Ambelain,
La Kabbale Pratique, p. 281.

Asamkis—in hechaloth lore ( Ma’asseh Merk-
abah ), an angelic guard stationed at the 7th
heavenly hall.

Asaph (Asaf)—leader, at night, of hosts of
angels in the chanting of hymns to God—-just as
the angel Heman leads the hosts in morning
chants, and Jeduthun leads in evening chants. [Rf.
The Zohar (Kedoshim).] Psalms 50 and 73-83 are
ascribed to Asaph. In Jewish legend, Asaph was
the father of medicine. Nahmanides in his Torat
ha-Adam refers to “the Jew Asaf” and his book on
healing.

Asarca [Asacro]

Asariel (“whom God has bound,” i.e., by an
oath)—one of the 28 angels ruling over the 28
mansions of the moon.

Asasiah—one of the many names of the angel
Metatron.

Asasiel—angel of Thursday, who shares his
rule with Sachiel and Cassiel. Asasiel is also one of
the presiding spirits of the planet Jupiter. [Rf. de
Abano, The Heptameron; Barrett, The Magus II;
The Secret Grimoire of Turiel .]

Asath (Asach)—an angel invoked in Solomonic
magical rites. [Rf Grimorium Verum .]

Asbeel (“deserter from God”)—in Enoch I,
Asbeel is included among the fallen angels. “He
imparted to the holy sons of God evil counsel and
led them astray through the daughters of men.”

Asbogah [Azbugay YHWH]

Ascobai—in Solomonic magical operations, an
angel summoned in exorcisms of Wax. [Rf.
Mathers, The Greater Key of Solomon .]

Asderel (Asredel, Asradel Shariel)—the name is
a corruption of Sahariel. Asderel is an evil archangel
who taught the course of the moon. [Rf Charles,
Apocrypha and Pseudepigrapha of the Old Testament .]

Asentacer—corresponding angel for the angel
Lelahel.

Aseu—corresponding angel for the angel
Anauel.

Asfa’el (“God adds”)—in Enoch I and Enoch II,
Asfa’el is a luminary of one of the months and
“head of a thousand.” Charles in The Book of
Enoch refers to Asfa’el as a “chiliarch who has to
do with the intercalary day under one of the 4
leaders.” Asfa’el is said to be an inversion of
Hilujaseph or Joseph-el.

Ashael X—an invocation angel, mentioned in
M. Gaster, The Sword of Moses.

Ashamdon—variant for Shamdan (q. v.). [Rf
Bamberger, Fallen Angels, p. 171.]

Asha Vahishta—in Zoroastrian lore, one of
the 6 amesha spentas ( q.v .). An archangel of
righteousness. [Rf. Grundriss der iranischen Philo-
logie III.]

Ashkanizkael—in hechaloth lore (Ma’asseh
Merkabah), an angelic guard stationed at the 7th
heavenly hall.

Ashmedai (Ashmodai, Asmodee, Asmadai,
Asmodeus, Chammaday, Sydonay, etc.)—in rab¬
binic lore, a messenger of God, hence an angel.
However, being an opponent of Solomon and
ruler of the south, with 66 legions of spirits under
him, he is usually regarded as an evil spirit him¬
self, some occult sources going so far as to identify
him with the serpent who seduced Eve in the
garden of Eden. [Rf. Mathers, The Greater Key of
Solomon .] Good or evil, angel cr demon, he is
not considered harmful; he has been characterized
as a cherub, “prince of sheddim,” and as “the
great philosopher.” [Rf. Jung, Fallen Angels in
Jewish, Christian and Mohammedan Literature;
Muller, History of Jewish Mysticism .]

Ashmodiel—in occultism, a zodiacal angel
governing the sign of Taurus. [Rf. Jobes, Diction¬
ary of Mythology Folklore and Symbols.]

Ashraud—“a prince over all the angels and
Caesars,” according to Mathers, The Greater Key
of Solomon.

Ashriel (Azrael, Azriel, Azariel—“vow of
God”)—one of the 7 angels with dominion over

the earth. He is the angel who separates the soul
from the body at death. In the cabala, he is
invoked as a curer of stupidity. See writings of
Moses Botarel.

Ashrulyu (Ashrulyai, Asrulyu—“who causes
to dwell”)—a great angelic prince, one of the 20
names of the godhead, residing in the 1st Heaven.
He is president of the institute of learning and one
of the sarim (princes) of the Torah. See Yefefiah.
[Rf. 3 Enoch.]

Ashu [Sirushi]

Asiel (“created of God”)—in Esdras II, an
apocryphal work, Asiel is one of 5 “men” (i.e.,
angels) appointed by God to transcribe the 204
books dictated by Ezra. The other 4 “men” were
Dabria (Ecanus), Selemia, Selecucia, and Sarea
(Sarga). Of the books, 70 were to be delivered or
made available only to the wise among men; the
rest of the books were for use by the general
public. In The Testament of Solomon Asiel is a fiend
who detects thieves and can reveal hidden treasure.
He figures in a talisman against sudden death
reproduced in Grillot, A Pictorial Anthology of
Witchcraft, Magic and Alchemy, p. 342.

Asimon (Atimon)—an angel listed in Malache
Ely on (Angels on High), where reference is made
to The Zohar.

Asimor—in hechaloth lore, Asimor is one of
7 angelic princes of power, the other 6 being
Kalmiya, Boel, Psachar, Gabriel, Sandalphon, and
Uzziel. [Rf Margouliath, Malache Elyon, p. 17.]

Asiyah [Assiah]

Asmadai—one of the 2 “potent thrones,” as
cited in Milton’s Paradise Lost VI, 365. Uriel and
Raphael succeed in vanquishing Asmadai (along
with Adramalec), 2 powers, says Milton, “to be
less than Gods/Disdain’d.” (See Asmoday.)

Asmodal—an angel dealt with in Solomonic
Wax exorcisms. [Rf. Mathers, The Greater Key of
Solomon.]

Asmoday (Ashmeday, Asmodius, Sydoney)—a
fallen angel “who has wings and flies about, and

...Asmoday, makes men invisible [57]

has knowledge of the future,” according to Budge,
Amulets and Talismans, p. 377. Asmoday teaches
mathematics and can make men invisible. He
“giveth the ring of Vertues” and governs 72
legions of infernal spirits. When invoked, he
manifests as a creature with 3 heads (bull, ram,
man). Asmoday is a character in John Dry den’s
dramatic poem, The State of Innocence. A variant
spelling of the name is Hasmoday, who is one of
the demons of the moon. [Rf. De Plancy, Diction-
naire Infernal; Butler, Ritual Magic; Waite, The
Lemegeton; Shah, The Secret Lore of Magic.]

Asmodee (see Ashmedai)—a French form for
Asmodeus and (according to De Plancy) identical
with Sammael or Satan.

Asmodel—in ceremonial magic, the angel with
dominion over the month of April. He is also (as
cited in Camfield, A Theological Discourse of
Angels) ruler of the zodiacal sign of Taurus. (See
Tual, Hamabiel.) Formerly, Asmodel was one of
the chiefs of the order of cherubim. He is now a
demon of punishment (as recorded in the Coptic
gnostic Pistis Sophia). The cabala includes him
among the 10 evil sefiroth (q.v.). [Rf Barrett, The
Magus; De Plancy, Dictionnaire Infernal; Ambelain,
La Kabbale Pratique.]

Asmodeus (“creature ofjudgment”)—the name
is derived from ashma daeva (see Asmoday,
Chammaday). Asmodeus is a Persian rather than a
Jewish devil; however, incorporated into Jewish
lore, he is there regarded as an evil spirit. Accord¬
ing to Forlong, Encyclopedia of Religions, Asmo¬
deus is “the talmudic Ashmedai, a demon borrowed
from the Zend Aeshmadeva,” a “raging fiend”
(The Book of Tohit 3:8). It was Ashmadai (Ash¬
medai), says Forlong, who made Noah drunk,
and who, in Tobit, slew the 7 bridegrooms of the
young Sarah, and who, overcome by the angel
Raphael, was finally “banished to upper Egypt.
In demonology, Asmodeus in Hell is controller of
all gaming houses. Wierus the demonographer
says Asmodeus must be invoked only when the
invocant is bareheaded, otherwise the demon will
trick him. Barrett, The Magus II, pictures As¬
modeus in color as one of the “Vessels of Wrath.”

ASRADEL I ASTROMPSUCHOS

[58]

In Le Sage’s romance The Devil on Two Sticks
Asmodeus is the main character. In James Branch
Cabell’s The Devil’s Own Dear Son, Asmodeus is
the son of Adam’s first wife Lilith by Samael.
However, in The Book of the Sacred Magic of
Ahra-Melin the Mage, we find this report: “Some
rabbins say that Asmodeus was the child of the
incest ofTubal-Cain and his sister Naamah; others
say he was the demon of impurity.” Jewish lore
charges Asmodeus with being the father-in-law
of the demon Bar Shalmon [Rf. Jewish Encyclo¬
pedia, p. 510], In Solomonic legends, Asmodeus
also goes by the name of Saturn, Marcolf or
Morolf. He is credited with being the inventor of
carousels, music, dancing, drama, “and all the new
French fashions.” [Rf. Michaelis, Admirable History
of the Possession and Conversion of a Penitent Woman ;
Waite, The Book of Black Magic and of Pacts ;
Malleus Malefcarum (p. 30); Voltaire, “Of Angels,
Genii, and Devils.”]

Asradel [Asderel]

Asrael—an angel in a 4-act opera of that name
composed by Alberto Franchetti, with libretto by
Fontana. Based on the old Flemish legend, Asrael
falls in love with another angel called Nefta
(female), loses her, and finally is reunited with her
in Heaven. The opera had its first American
performance in 1890 at the Metropolitan in New
York.

Asrafil—in Arabic lore, the angel of the last
judgment. A “terrible angel,” says De Plancy,
who includes Asrafil in his Dictionnaire Infernal
(ed. 1863) as a demon and pictures him as such.
Often mistaken for Azrael, angel of death.

Asriel X (or Asrael X—“vow of God”)—chief
of the 63 angel-guardians of the 7 Heavens. In
hechaloth lore, Asriel X is an invocation angel.
[Rf. M. Gaster, The Sword of Moses; “Angel” in
New Schaff-Herzog Encyclopedia.]

Asron—one of numerous guards of the gates
of the East Wind. [Rf. Ozar Midrashim II, 316.]

Assad—in Arabic lore, an angel invoked in
conjuring rites. [Rf Shah, Occultism, p. 152.]

Assafsisiel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Assarel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 4th
heavenly hall.

Asser Criel—an unutterable name (of a spirit)
engraven on the breastplate of Moses and Aaron,
according to the cabala. Whoever, it is said, wears
the breastplate so engraved will not die a sudden
death. [Rf The Sixth and Seventh Books of Moses.]

Assi Asisih—a messenger of the Lord’s sword
sent to man. [Rf. The Sword of Moses, p. 30.]

Assiah (Asiyah)—in cabalistic cosmology, one
of the lowest of the 4 worlds, “the world of
making,” or the world of action, the world of
Oliphoth, that is, the world of shells or demons.
It is the abode of Sammael, prince of darkness.
[Rf. Fuller, The Secret Wisdom of the Qabalah .]

Assiel—angel of healing, as cited in The Book
of the Angel Raziel and in Schwab, Vocabutaire de
I’Angelologie, suppl. [Cf Raphael.]

Assimonem—in Mathers, The Greater Key of
Solomon, p. 45, the Assimonem are angels invoked
in Solomonic conjurations to command demons
to confer on the invocant the gift of invisibility.

Astachoth (Astrachios, Astroschio)—an angel
invoked in the exorcism of water. [Rf Grimorium
Verum; Shah, The Secret Lore of Magic.]

Astad—in ancient Persian lore, the angel of the
26th day of each month. Astad was found at the
64th gate (of the 100 gates) of Paradise. [Rf. The
Dabistan, p. 166.]

Astagna (Astrgna)—as listed in Barrett, The
Magus, an angel resident in the 5th Heaven. He
rules on Tuesday. When invoking this angel the
invocant must face west.

Astaniel—one of the chief angel-princes
appointed by God to the sword.

Astanphaeus (Astaphaeus, Astaphai, Asta-
phaios)—in gnostic lore, one of the 7 elohim

(angels) of the presence. In the Ophitic system, he
is a Hebdomad—one of the 7 potentates or
archons engendered by the god Ildabaoth “in his
own image.” He is also lord of the 3rd gate
“leading to the aeon of the archons” (according to
Origen in Contra Celsum, who claims the name
derives from the art of magic). Astanphaeus is
likewise declared to be one of the 7 sons of Sydik
(Melchisedec). On the other hand, the name is said
to be a variant form of Satan. In Phoenician
theogony, Astanphaeus is a primordial power.
C. W. King, The Gnostics and Their Remains (pp.
214-215), declares Astanphaeus to be “the Jewish
angel of the planet Mercury” and of Magian
origin. King reproduces a gnostic gem (Plate VI)
with the name of Astanphaeus inscribed on it. [R/]
“Gnosticism” in Catholic Encyclopedia ; Grant,
Gnosticism and Early Christianity .]

Astaribo—a name for Lilith in medieval magic.

Astaroth (Asteroth)—once a seraph, Astaroth
is now, according to Waite, The Lemegeton, a
great duke in the infernal regions. There he “dis¬
courses willingly on the fall [of the angels] but
pretends that he himself was exempt from their
lapse” (see Wierus, Pseudo-Monarchia). “In the
Greek language,” says Barrett in The Magus I,
“Astaroth is called Diabolus.” When Astaroth is
invoked, he manifests as “a beautiful angel astride
a dragon and carrying a viper in his right hand.”
His sigil is shown in Waite, The Book of Black
Magic and of Pacts. Before Astaroth fell, he was
(declares the Admirable History of the Possession and
Conversion of a Penitent Woman) a prince of the
order of thrones. Spence, An Encyclopaedia of
Occultism, maintains, to the contrary, that he
belonged to the order of seraphim. Voltaire finds
that Astaroth was an ancient god of Syria.
According to the Grimorium Verum, Astaroth has
set up residence in America. “In the English
tradition,” says De Plancy, Astaroth was “one of
the 7 princes of Hell who visited Faust.”

Astarte (Ashteroth, Ashtoreth, Ishtar-Venus,
etc.)—chief female deity of the ancient Phoeni¬
cians, Syrians, Carthaginians. Astarte was a
Syrian moon goddess of fertility. As Ashteroth

.Astaroth, an angel who resides in America [59]

she was worshipped by the Jews in times when
idolatry was prevalent in Palestine: “Ashtoreth,
the abomination of the Zidonians” (II Kings,
23:13), the Zidonians being the Phoenicians.
Jeremiah called Ashtoreth the “queen of heaven.”
The Greeks borrowed their Aphrodite from
Astarte. Finally, Astarte shows up, in occult lore,
as the demon for the month of April. In Paradise
Lost (I, 438), Astarte is a fallen angel, equated with
Astoreth. [Rf. Redfield, Gods/A Dictionary of the
Deities of All Lands; De Plancy, Dictionnaire
Infernal IV, 138; and near-Eastern mythologies.]

Astel—a spirit operating on the planet Saturn.
[Rf. The Secret Grimoire of Turiel.]

Asteraoth—one of the 7 great planetary rulers;
an angel who was able to overcome the demoness
called Powers (one of the 7 demonesses summoned
by King Solomon, according to legend). [Rf. 3
Enoch; Conybeare, The Testament of Solomon.]

Astiro—the corresponding angel for Mehiel
(q.v.).

Astm (surname Kunya X)—one of the 14 con¬
juring angels mentioned in M. Gaster, The Sword
of Moses. Astm is also one of the ineffable names
of God.

Astoreth—in Paradise Lost I, 438, Astoreth is a
fallen angel. She is equated with Astarte.

Astrachios ( see Astachoth)—in Mathers, The
Greater Key of Solomon, Astrachios is called
Herachio. He is an angel invoked in the exorcism
of the water. [Rf. Grimorium Verum.]

Astrael Iao Sabao—also known simply as
Istrael or Astrael. He is an angel whose name is
found inscribed on magical amulets. [Rf. Scholem,
Jewish Gnosticism, Merkabah Mysticism, and Tal¬
mudic Tradition; Conybeare, The Testament of
Solomon .]

Astrompsuchos (Etrempsuchos, also Stremp-
suchos)—in the Bodleian Bruce Papyrus, Astromp¬
suchos is a celestial guardian of one of the 7
Heavens. Hippolytus gives the name as one of the
powers worshipped by the Peratae. [Rf. Legge,
Forerunners and Rivals of Christianity I, 107 fn.]

[ 60 ] ASTRGNA / AUTHORITIES

Astrgna [Astagna]

Astrocon—an angel of the 8th hour of the
night, serving under Narcoriel. [Rf. Waite, The
Lemegeton.)

Astroniel—an angel of the 9th hour of the day,
serving under Vadriel. [Rf. Waite, The Lemegeton.]

Asuras or Ahuras—angels in Aryan lore; in
Hindu lore, esoterically, the azuras became evil
spirits and lower gods who waged war eternally
with the great deities (the suryas); they were once
gods of the Secret Wisdom, and may be compared
to the fallen angels of Christian doctrine. [A/
Hunter, History of India, chap. 4; Lenormant,
Chaldean Magic, p. 77.]

Ataf—an evil angel who is invoked to over¬
come an enemy, as recorded in M. Gaster, The
Sword of Moses. He is effective in separating a
husband from his wife.

Ata’il —in Arabic lore, a guardian angel invoked
in rites of exorcism. [Rf Hughes, A Dictionary of
Islam, “Angels.”]

Ataliel (Atliel)—one of the 28 angels who
rule over the 28 Mansions of the Moon. [Rf. The
Sixth and Seventh Books of Moses.]

Ataphiel—an angel who supports heaven with
3 fingers. [Rf. Barattiel in 3 Enoch.]

Atar (“fire” in Zend and Sanskrit)—a Zoro-
astrian genius of fire and chief of the celestial
beings called Yazatas (q.v.). [Rf Redfield, GodsjA
Dictionary of the Deities of All Lands.]

Atarculph—according to Voltaire in his “Of
Angels, Genii, and Devils,” Atarculph was one of
the leaders of the fallen angels as listed in Enoch.

Atarniel (see Atrugiel).

Atarph—corresponding angel for Hahaiah
(q.V.).

Atatiyah—a secret name for Michael or
Metatron. [Rf. Visions of Ezekiel] Scholem, Jewish
Gnosticism, Merkabah Mysticism, and Talmudic Tradi¬
tion', Sefer ha-Heshek.]

Atbah—in gnosticism, a secret name for the
dekas, who are great archons. [Rf Lesser Hecha-
loth.]

Atbah Ah—lord of hosts, invoked by the angel
Akatriel. See hechaloth text, Oxford MS., referred
to in Scholem, Jewish Gnosticism, Merkabah
Mysticism, and Talmudic Tradition.

Atel—in de Abano, The Heptameron, an angel of
the 4th Heaven, an angel of the air ruling on
Lord’s Day, invoked from the east.

Atembui—corresponding angel for Mumiah

(q.v.).

Aterchinis—an angel of an hour, and corres¬
ponding angel for Teiazel (q.v.). [R/ Ambelain,
La Kabhale Pratique.] “H. D.” mentions Aterchinis
in her poem “Sagesse.”

Aterestin—a most holy name (of an angel or
of God) invoked in the discovery of hidden
treasure. [Rf. Waite, The Book of Black Magic and
of Pacts.]

Athamas—an angel invoked in the conjuration
of Ink and Colors. [Rf. Mathers, The Greater Key
of Solomon.]

Athanatos—a conjuring spirit of the planet
Mercury; a name of God used in the discovery of
hidden treasure; in the cabala, a spirit invoked in
the general citation of Moses, Aaron, and Solomon.
[Rf. Scot, Discoverie of Witchcraft.]

Atheniel—one of the 28 angels governing the
28 Mansions of the Moon. [Rf. Barrett, The
Magus.]

Athoth—in gnosticism, one of the 12 powers
engendered by Iadalbaoth (q.v.).

Atiel—one of the chief angel-princes of the
Sword; mentioned in Malache Elyon as equated
with A’hiel. [Rf. M. Gaster, The Sword of Moses.]

Atliel [Ataliel]

Atmon—one of the many names of the angel
Metatron.

Atriel [Araziel]

Atropatos—one of the many names of the
angel Metatron.

Atrugiel (Atrigiel, Atamiel, Tagriel, Atrug-
niel)—a guardian angel of the 7th heavenly hall.
(See Kafziel.) Atrugiel is one of the names of
Metatron.

Atrugniel [Atrugiel]

Atsaftsaf and Atshatsah—in hechaloth lore
(Maasseh Merkabah), angelic guards of the 6th
heavenly hall.

Atsiluth (or Atziluth)—in cabalistic cosmo¬
gony, the world of emanation, i.e., highest of the
4 worlds, the residence of God and the superior
angels.

Attarib (or Attaris)—one of the 4 angels of
winter and head of the sign of winter. [Rf.
Barrett, The Magus ; De Plancy, Dictionnaire
Infernal.]

At-Taum (“the twin”)—in Manicheanism, the
angel from whom Mani received revelations; he
is identified with the Holy Ghost in Christian
doctrine. [Rf. Doresse, The Secret Books of Egyptian
Gnostics.]

Atuesuel—in the cabala, one of the 8 angels of
omnipotence. He is invoked “to smoke out the
monsters of hell” in the special citation of Levia¬
thans, as set forth in The Sixth and Seventh Books
of Moses.

Atufiel—in hechaloth lore ( Ma'asseh Merk¬
abah), an angelic guard stationed at the 6th
heavenly hall.

Atuniel (“furnace”)—an angel of fire in
rabbinic angelology; also, one of the angels
belonging to the order of virtues. Atuniel is to be
compared with Nathanel (q.v.). [Rf Ginzberg, The
Legends of the Jews VI.]

Aub—an angel’s name found inscribed on the
3rd pentacle of the moon. [Rf Mathers, The
Greater Key of Solomon, p. 81.] When Aub is
invoked, versicle 13 from Psalm 40 should be
recited: “Be pleased, O Lord, to deliver me.”

...Aupiel, tallest angel in Heaven [61]

Auel (or Amet)—an angel of the sun invoked
by cabalists in conjuring rites. [Rf. The Sixth and
Seventh Books of Moses.]

Aufiel (Auphiel)—an angel with dominion over
birds. [Rf. Schwab, Vocabulaire de I’Angelologie.]

Aufhiel [Ofniel]

Auphanim [Ofanim]

Aupiel (Anafiel)—a variant spelling, considered
the correct one, for Anafiel, the great angel who
bore Enoch to Heaven when the antediluvian
patriarch was still in the flesh. Aupiel is the tallest
angel in Heaven, exceeding Metatron (the next
tallest) by many hundred parasangs. In Ginzberg,
The Legends of the Jews 1,138, where the translation
of Enoch to Heaven by Aupiel is recounted, he is
called “the angel Anoiel.”

Auriel (Oriel; Hebrew for Uriel, “light of
God”)—one of the 72 angels of the 72 quinaries
of the degrees of the zodiac, invoked in the
conjuration of the Sword. [Rf. Runes, Wisdom of
the Kabbala.]

Aurkhi Be-Ram El—an angel who had sexual
relations with mortal women before the Flood,
according to the story in Schwab, Vocabulaire de
I’Aitgelologie. Probably the same as the fallen angel
Ramiel in Enoch lore.

Ausiul (Ausiel)—an angel with dominion over
Aquarius (water carrier). Ausiul is invoked in
ceremonial magic rites. [Rf. Waite, The Leme-
geton.]

Authorities—alternate term for powers or
virtues, or a distinct order of angels (pre-Diony-
sian) and not the equivalent of powers or virtues.
In the Constitution of the Apostles (liturgy of the
Mass called Clementina) and in John of Damascus,
the orders powers ( dunamis) and authorities
(exousia) are considered 2 distinct orders. Enumer¬
ating the 9 Dionysian orders in Exposition of the
Orthodox Faith (De Fide Orthodoxa) John of
Damascus gives powers as 5th and authorities
(virtues) as 6th in the sequence. In the Testament
of Levi the authorities dwell in the 4th Heaven,

[62] AUTOGENES / AZAZEL

where the thrones dwell also. [Rf. Caird, Principal¬
ities and Powers; Dionysius, Celestial Hierarchy ; also
Appendix, “The Orders of the Celestial Hier¬
archy.”]

Autogenes—in gnostic lore, Autogenes is an
aeon around whom stand 4 great luminaries:
Harniozel (Armogen), Daveithe, Oroiael (Uriel?),
Eleleth. [Rf. Apocryphon of John ; Grant, Gnosticism
and Early Christianity, p. 43.]

Autopator—one of the 3 powers established
by the Virgin (Pistis Sophia?) of the lower world
and entrusted with the hidden things reserved for
the perfect. [Rf The Secret Books of the Egyptian
Gnostics.]

Auza (Azza, Oza)—a son of the elohim (a son
of God), one of the fallen angels who had carnal
knowledge of the daughters of men—an incident
touched on in Genesis 6. [Rf. Mathers, The
Kabbalah Unveiled, p. 249.]

Auzael [Azazel, Auza]

Auzhaya (Avzhia)—a prince of the divine
countenance ; one of the many names of the angel
Metatron ( q.v .). [Rf. hechaloth text (Oxford MS.)
mentioned in Scholem, Jewish Gnosticism, Mer-
kabah Mysticism, and Talmudic Tradition, p. 53.]

Avagbag—in hechaloth lore ( Ma'asseh Merk-
abah), an angelic guard stationed at the 6th
heavenly hall.

Avahel—a prince of angels residing in the 3rd
Heaven. [Rf The Sixth and Seventh Books of
Moses.]

Avartiel—an angel’s name found inscribed on
an oriental charm ( kamea ) for warding off evil.
[Rf. Schrire, Hebrew Amulets .]

Avatar—in Vedic lore, the avatar was the
human or animal incarnation of a deity. There
were 10 of these angelic beings, associated chiefly
with the 1st avatar, Vishnu. The other 9 are
usually listed as Kurmavatar (the tortoise avatar);
Barah (the bear avatar); Narsinha (man-lion
avatar and lord of heroism); Vamana (dwarf

avatar and lord of reason); Paras u Rama (Para-
suram) or Chirangivah the immortal; Ram Avatar
(Rama or Ramachandra); Krisn Avatar (Krishna);
Budh Avatar (Buddha); Kalki Avatar. All these
are past, except Kalki the 10th avatar, who will
appear in the form of a white horse with wings
and come at the end of the 4 ages to destroy the
earth. [Rf The Dabistan, pp. 180-183.]

Avenging Angels—the 1st angels created by
God, also known as the angels of destruction. The
chief dwells in the 5th Heaven, according to
Jewish legend. Traditionally there were 12
avenging angels. [See Angels of Vengeance.]

Avial—an angelic guard stationed before one
of the halls (palaces) of the 7 Heavens. Avial is
named in the Pirke Hechaloth.

Avirzahe’e—a beloved but fearsome angel-
prince guardian stationed at the gate leading to
the 6th Heaven—according to the scholar
Nachunyabenha-Kane. [Rf Margouliath, Malache
Elyon.]

Avitue—one of the 18 names of Lilith in
rabbinic lore. [Rf. Hanauer, Folk-Lore of the Holy
Land, p. 325.]

Avniel—one of the chief angel-princes ap¬
pointed by God to the Sword. [Rf. M. Gaster,
The Sword of Moses XI.]

Avriel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Avtsangosh—one of the many names of the
angel Metatron.

Avzhia [Auzhaya]

Awar (El Awar)—one of the sons ofEblis (q.v.) ;
called the demon of lubricity.

Awel, Awitel, Awoth—angels invoked in
cabalistic conjuring rites. [Rf. The Sixth and Seventh
Books of Moses.]

Axineton—an angelic entity; by pronouncing
his name God created the world. (Rf. Mathers,
The Greater Key of Solomon, p. 33.]

Ayar Ziva [Ram Khastra]

Ayib—a spirit of the planet Venus whose name
is found inscribed on the 4th pentacle of that
planet. [Rf. Mathers, The Greater Key of Solomon,
p. 73.]

Ayil—angel of Sagittarius. In ceremonial magic
the angel is Sizajasel. [Rf. Trachtenberg, Jewish
Magic and Superstition, p. 251.]

Ayscher—in The Sixth and Seventh Books of
Moses, a ministering angel summoned up by
cabalists in magical operations.

Aza [Azza]

Azael (Asiel, “whom God strengthens”)—one
of 2 fallen angels (Aza is the other) who cohabited
with Naamah, Lamech’s daughter, and sired the
sedim, Assyrian guardian spirits. [Rf The Zohar.]
Azael, it is reported, is chained in a desert where
he will remain until the day of judgment. [Rf De
Plancy, Dictionnaire Infernal .] In Midrash Petirat
Mosheh, Azael is mentioned as one of 2 angels
(the other being Ouza) who came down from
Heaven and was corrupted. Cornelius Agrippa, in
his Occult Philosophy, lists 4 evil angels as the
opposites of the 4 holy rulers of the elements;
among the evil ones Azael is included. Schwab
in his Vocabulaire de I’Angelologie identifies Sham-
hazai (Semyaza) with Azael (Aziel), guardian of
hidden treasures.

Azaf [Asaph]

Azar (Azur)—angel of November in ancient
Persian theogony. Azar governed the 9th day of
the month. [Rf. Hyde, Historia Religionis Veterum
Persarum .]

Azaradel—in The Book of Enoch (Enoch I)
Azaradel is one of the fallen angels who taught
men the motions of the moon.

Azarel—an angel whose name is found in¬
scribed on the 5th pentacle of the moon. [Rf.
Mathers, The Greater Key of Solomon.]

Azargushtasp/Azarkhurdad—two of the

amesha spentas (Zoroastrian archangels) who are
regarded “closest to the just God,” in ancient

...Azariel, governs the waters of the earth [63]

Persian religious lore. [R/. Shea and Troyer, The
Dahistan, p. 136.]

Azariah or Azarias (“whom God helps”)—a
name that the archangel Raphael assumes in The
Book of Tobit. Later in the tale, Raphael reveals his
true identity as “one of the 7 angels who stand by
and enter before the glory of the Lord.”

Azariel—in Talmud, Azariel is the angel
governing the waters of the earth. In occult lore
he is listed among the 28 angels governing the 28
mansions of the moon. [Rf. Barrett, The Magus',
De Plancy, Dictionnaire Infernal .]

Azazel (Azael, Hazazel, “God strengthens”)—
in Enoch I, Azazel is one of the chiefs of the 200
fallen angels (Revelation speaks of one-third of the
heavenly host being involved in the fall). Azazel
“taught men to fashion swords and shields” while
women learned from him “finery and the art of
beautifying the eyelids.” He is the scapegoat in
rabbinic literature, Targum, and in Leviticus
16:8, although in the latter he is not actually
named. In The Zohar (Vayeze 153a) the rider on
the serpent is symbolized by “the evil Azazel.”
Here he is said to be chief of the order of bene elim
(otherwise ischim, lower angels, “men-spirits”).
Irenaeus calls Azazel “that fallen and yet mighty
angel.” In The Apocalypse of Abraham he is “lord
of hell, seducer of mankind,” and here his aspect,
when revealed in its true form, shows him to be
a demon with 7 serpent heads, 14 faces, and 12
wings. Jewish legend speaks of Azazel as the angel
who refused to bow down before Adam (in the
Koran the angel is Eblis or Iblis) when the 1st
human was presented to God to the assembled
hierarchs in Heaven. For such refusal, Azazel was
thenceforth dubbed “the accursed Satan.” [Rf.
Bamberger, Fallen Angels, p. 278.] According to
the legend in Islamic lore, when God commanded
the angels to worship Adam, Azazel refused, con¬
tending “Why should a son of fire [i.e., an angel]
fall down before a son of clay [i.e., a mortal]?”
Whereupon God cast Azazel out of Heaven and
changed his name to Eblis. Milton in Paradise
Lost I, 534 describes Azazel as “a cherub tall,” but
also as a fallen angel and Satan’s standard bearer.

[64] AZAZIEL / AZZAEL

Originally, according to Maurice Bouisson in
Magic; Its History and Principal Rites, Azazel was
an ancient Semitic god of the flocks who was later
degraded to the level of a demon. [Rf. Trevor
Ling, The Significance of Satan in New Testament
Demonology.] Bamberger in Fallen Angels inclines
to the notion that the first star which fell (star
here having the meaning of angel) was Azazel.

Azaziel—another name for the seraph Semy-
aza. In Byron’s poem “Heaven and Earth, a
Mystery” the legend is told of a pious maiden
named Anah, granddaughter of Cain, who tempts
Azaziel to reveal to her the Explicit Name. In the
poem, Azaziel carries Anah off, at the time of the
flood, to a planet other than the earth.

Azbogah [Azbuga YHWH]

Azbuga YHWH (‘ ‘strength”)—one of the 8
great angel princes of the throne of judgment and
of a rank superior to that of Metatron (q.v.).
“Originally,” says Gershom Scholem, “Asbogah
was a secret name of God in his highest sphere.”
His chief duty, it appears, was to clothe with
righteousness the new arrivals in Heaven—those,
that is, who were deemed worthy. A late Hebrew
charm contains Asbogah’s name as one to be
invoked for the “healing of all illness and all hurt
and all evil spirit.” [Rf. Thompson, Semitic Magic,
p. 161; Enoch; and the lesser hechaloth tracts
mentioned by Scholem, Jewish Gnosticism, Mer-
kahah Mysticism, and Talmudic Tradition .]

Azdai—an angel in Mandaean lore. [Rf.
Pognon, Inscriptions Mandaites des Coupes de
Khouabir .]

Azer—angel of elemental fire; also the name
of Zoroaster’s father. [Rf. The Ancient’s Book of
Magic.]

Azfiel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 1st of the 7
heavenly halls.

Azibeel—one of the 200 angels who, according
to Enoch I, descended from Heaven to cohabit with
the daughters of men, an incident touched on in
Genesis 6. Azibeel thereupon became a fallen angel.

Aziel [Azael]

Aziziel—an angel in Syriac incantation rites.
In The Book of Protection, Aziziel is grouped with
Michael, Harshiel, Prukiel, and other “spellbind¬
ing angels.”

Azkariel—a corruption of Ak(h)raziel (q.v.).
[R/! II Petirat Mosheh, pp. 376-377; Ginzberg,
The Legends of the Jews VI, 147.]

Azkeel—one of the leaders of the 200 fallen
angels, in the Enoch listings, who descended from
Heaven to cohabit with the daughters of men, an
incident touched on in Genesis 6.

Azliel X—an invocation angel, one of 14; also
one of the ineffable names of God. [Rf. M. Gaster,
The Sword of Moses.]

Azrael (Azrail, Ashriel, Azriel, Azaril, Gabriel,
etc.—“whom God helps”)—in Hebrew and
Islamic lore, the angel of death, stationed in the
3rd Heaven. To the Moslems, Azrael is another
form of Raphael. In their tradition, he has “70,000
feet and 4,000 wings, while his body is provided
with as many eyes and tongues as there are men
in the world.” [Rf. Hastings, Encyclopaedia of
Religion and Ethics IV, 617.] In Arabic tradition,
Azrael is “forever writing in a large book and
forever erasing what he writes; what he writes is
the birth of a man, what he erases is the name of
the man at death.” When Michael, Gabriel, and
Israfel failed to provide 7 handfuls of earth for the
creation of Adam, the 4th angel on this mission,
Azrael, succeeded; and because of this feat he was
appointed to separate body from soul. [Cf.
Murdad, the angelus mortis in ancient Persian lore.]
Oriental legend has it that Azrael accomplishes his
mission (i.e., bringing death first and separation
afterward) by holding an apple from the Tree of
Life to the nostril of the dying person. In Jewish
mysticism, Azrael is the embodiment of evil. In
The Book of Protection he is one of 3 holy angels
(the other 2 being Gabriel and Michael) invoked
in Syriac charms. He is the angel of death in
Longfellow’s poem “The Spanish Jew’s Tale” and,
in the popular edition of The Complete Poetical
Works of Henry Wadsworth Longfellow, he is

pictorially represented with King Solomon enter¬
taining a “rajah of Hindostan.”

Azra’il—in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf Hughes, A
Dictionary of Islam, “Angels.”]

Azriel—a chief angel supervisor referred to as
“Azriel the Ancient,” sometimes as “Mahniel”
(meaning mighty camp), as in The Zohar (Exodus
202a). Here he commands 60 myriads of legions
of spirits and is stationed on the northern side of
Heaven, where he receives prayers. In Ozar
Midrashim I, 85, Azriel is one of the chief angels
of destruction. His name is found inscribed on
oriental charms ( kameoth) for warding off evil.
[Rf. Schrire, Hebrew Amulets .]

Azur [Azar]

Azza (Shem-yaza, “the strong”)—a fallen angel
who is, according to rabbinic tradition, suspended
between Heaven and earth (along with Azzael)
as punishment for having had carnal knowledge
of mortal women. Azza (Shemyaza, meaning “the
name Azza”) is said to be constantly falling, with
one eye shut, the other open, so that he can see
his plight and suffer the more. There is another
explanation for Azza’s expulsion from Heaven:
it is that he objected to the high rank given Enoch
when the latter was transformed from a mortal
into the angel Metatron ( see Iblis or Eblis). In

... Azrael, an angel with 70,000 feet [65]

Solomonic lore the story is that Azza was the
angel who revealed to the Jewish king the heavenly
arcana, thus making Solomon the wisest man on
earth. In Talmud, the sedim (Assyrian guardian
spirits) are said to have been “begotten by Azza
and Azael on the body of the evil Naamah,
daughter of Lantech, before the Flood.” [Rf.
Thompson, Semitic Magic, pp. 44- 45.] In his
introduction to 3 Enoch, Odeberg remarks that, of
the 2 groups of angels headed by Metatron, one
group (the angels of justice) was under the ruler-
ship of Azza. At that time, evidently, Azza was
not yet fallen.

Azzael (see Azza)—while Azza and Azzael, in
some sources, are referred to as 2 distinct, separate
angels, they seem to be one and the same in other
sources. Variant spellings are Assiel, Azazel,
Azzazel, etc. In the early part of 3 Enoch, Azzael
is represented as one of 3 ministering angels (Uzza
and Azza being the other 2), inhabitants of the
7th Heaven; later, however, he is represented as
a fallen angel and ranked with Azza as one of the
maskim (q.v.). For cohabiting with the daughters
of men, he was punished (with Uzza) by having
his nose pierced. He taught witchcraft, by the art
of which man can cause (or did cause at one time)
the sun, moon and stars to descend from the sky,
so as to make them closer objects of worship. [Rf.
The Alphabet of Rabbi Akiba\ Bamberger, Fallen
Angels (p. 127); the Midrash Petirat Mosheh.]

The Angel of the Lord, Balaam’s Ass, and
Balaam (Numbers 22), by Rembrandt. Repro¬
duced from R£gamey, Anges.

Baabiel—in the cabala, an angel serving in the
1st Heaven. [Rf. The Sixth and Seventh Books of
Moses.]

Baal Davar—a term for the adversary (ha-
sat an) used by chasidic Jews of the 18th century.
[Rf. Bamberger, Fallen Angels.]

Baal-Peor [Belphegor]

Babel (Babiel)—in de Abano, The Heptameron,
one of the messengers of the planet Jupiter. He is
variously cited as an angel of Wednesday and/or
Friday, and is to be invoked only when the
invocant faces south or west. In the cabala
generally, Babel is a resident of the 3rd Heaven.

Babhne’a—in Babylonian terracotta devil
traps, a mighty angel whose name is inscribed in
Hebrew characters and invoked for protection
against evil. [Rf. Budge, Amulets and Talismans,

p. 288.]

Bachanoe (or Bachanael)—in occultism, an
angel of the 1st Heaven and a ruler of Monday.

Bachiel (Baciel)—one of the angels of the air

serving in the 4th Heaven and invoked from the
east. Bachiel is also identified as one of the spirits
of the planet Saturn. In the Ozar Midrashim II,
316 he is one of the angelic guards of the West
Wind.

Bachliel—one of the angelic guards of the
South Wind.

Badariel (Batarjal)—one of the 200 fallen angels.
[Rf Enoch I, 69:2.]

Badpatiel—an angel’s name found inscribed
on an oriental Hebrew charm ( kamea ) for warding
off evil. [Rf. Schrire, Hebrew Amulets.]

Bae—in The Testament of Solomon, an angel
summoned for the exorcising of demons.

Bael (Baal—“lord” or “master”)—in The
Zohar, Bael is equated with the archangel Raphael.
However, in the grimoires, and in Wierus,
Pseudo-Monarchia, he is a great king of the under¬
world serving in the eastern division of Hell and
attended by 60 or 70 legions of devils. He mani¬
fests, when invoked, as a creature with 3 heads
(toad, man, cat).

67

[68] BA-EN-KEKON / BARAQIJAL

Ba-En-Kekon (Bainkhookh)—an aeon-angel Bagnael—one of the numerous angelic guards

mentioned in Pistis Sophia gnosticism and referred of the gates of the East Wind. [Rf. Ozar Midrashim

to as “the soul of darkness.” He derives from the
Egyptian Book of the Dead.

Bagdal—in Levi, Transcendental Magic, a genius
who, with Araziel, governs the sign of the Bull
(Taurus) in the zodiac.

Bagdial (fictional)—a corpulent angel in charge
of issuing cards to recent arrivals in the lower
Heavens, these cards entitling the holders of them
to new “bodies.” Bagdial is an invention of Isaac
Bashevis Singer and occurs in the latter’s short
story “The Warehouse,” Cavalier (January 1966).

Baglis—a genius of measure and balance,
according to Apollonius of Tyana, The Nucte-
meron. Baglis may be invoked only in the 2nd
hour of the day.

The Black Angel. In Mohammedan lore he is
either Nakir or Monker. Here he is shown with
features of a rackhasa (a Hindu evil spirit). Left,
two lesser evil spirits. From Mohammed al Sudi’s
Treatise on Astrology and Divination, reproduced
from Laronsse Encyclopedia of Mythology.

II, 316.]

Bahaliel—one of the numerous angelic guards
of the gates of the East Wind. [Rf. Ozar Midrashim
II, 316.]

Bahman [Barman]

Bahrain [Barman]

Baijel—in the cabala, Baijel is an angel serving
in the 5th Heaven. [Rf. The Sixth attd Seventh
Books of Moses.]

Bainkhookh [Ba-En-Kekon]

Baktamael—one of the numerous angelic
guards of the gates of the West Wind. [Rf. Ozdr
Midrashim II, 316.]

Balam (Balan)—formerly an angel of the order
of dominations; now, in hell, a “terrible and
powerful king, with 3 heads (bull, ram, man) and
the tail of a serpent.” He rides naked astride a
bear (see picturization in De Plancy, Dictionnaire
Infernal, 1863 ed.). He commands 40 legions of
infernal spirits. [Rf Grand Grimoire .]

Balay—in de Abano, The Heptameron and in
Barrett, The Magus, a Monday angel resident in
the 1st Heaven. An invocant must face north
when invoking Balay.

Balberith (Berith, Beal, Elberith, Baalberith)—
an ex-prince of the order of cherubim. Now in
Hell, Balberith is a grand pontiff and master of
ceremonies. He is usually the one to countersign
or notarize the signatures on the pacts entered
into between mortals and the devil. He is called

“scriptor” and is so noted on documents executed
in the underworld. In The Encyclopedia of Witch¬
craft and Demonology, Balberith appears to be the

demon who possessed the body of Sister Madeleine
at Aix-en-Provence, and who revealed to her the

names of other devils. [Rf Michaelis, Admirable
History of the Possession and Conversion of a Penitent
Woman ; De Plancy, Dictionnaire Infernal (ed. 1863),
where, as Berith, he is pictured with a crown on
his head and astride a horse.]

.. .Baltazard, invoked for procuring a lady’s garter [69]

Baldach —an angel called on in ritual magic, as
cited in Waite, The Greater Key of Solomon.

Balhiel [Baliel]

Balidet—a Saturday angel of the air, minister¬
ing to Maymon ( q.v .).

Baliel (Balhiel)—a Monday angel ( Cf. Balay)
invoked from the north. Said to reside either in
the 1st or 2nd Heaven. [Rf. The Sixth and Seventh
Books of Moses.] In Ozar Midrashim II, 316, as
Balhiel, he is one of numerous guards of the gates
of the South Wind.

Balkin—in ritual magic, a beneficent master
spirit, lord and king of the northern mountains.
His aide is Luridan, a domestic spirit. [Rf. Scot,
Discoverie of Witchcraft-, Butler, Ritual Magic.]

Ballaton—an angel appearing on the external
circle of the pentagram of Solomon figured in
Waite, The Lemegeton.

Baltazard—a spirit invoked in Solomonic
magic for procuring a lady’s garter. [Rf. Grimorium
Verum.]

Balthial (Balthiel)—in 3 Enoch, one of the 7
planetary angels, and the only angel who is able
to overcome or thwart the machinations of the
evil genius of jealousy. [Rf. The Testament of
Solomon.]

Banech—one of the angels of the 7 planets
invoked in conjuring rites. [Rf. The Sixth and
Seventh Books of Moses.]

Baniel—an inferior spirit summoned in Solo¬
monic magical rites. [Rf Grimorium Verum ; Shah,
The Secret Lore of Magic.]

Baraborat—in occult lore, a spirit of the planet
Mercury. He is a Wednesday angel, resident either
in the 2nd or 3rd Heaven, and invoked from the
east. [Rf. de Abano, The Heptameron; Barrett, The
Magus II.]

Baracata—a spirit invoked in prayer by the
Master of the Art in Solomonic conjurations. [Rf.
Waite, The Book of Black Magic and of Pacts.]

Barach—an angel of the Seal, used for conjur¬
ing. [Rf. The Sixth and Seventh Books of Moses.]

Barachiel [Barakiel]

Baradiel (Yurkemo, Yurkei, Yurkemoi)—one
of the 7 great archangels, a prince of the 3rd
Heaven, where Baradiel shares rulership with the
angel Shaphiel. Baradiel also exercises dominion
over hail, with Nuriel and others. [Rf. 3 Enoch.]

Barael—in Jewish mysticism, one of the 7
exalted throne angels resident in the 1st Heaven.
He helps “execute the commands of the poten¬
tates,” according to The Book of the Angel Raziel.
[R/l Cornelius Agrippa, Three Books of Occult
Philosophy III; de Abano, Elementia Magica.]

Barah—the “boar avatar,” one of the 10
incarnations of divinity in Vedic lore. . [See
Avatar.]

Barakiel (Barachiel, Barbiel, Barchiel, Barkiel,
Baraqiel, etc.—“lightning of God”)—one of the
7 archangels, one of the 4 ruling seraphim, angel
of the month of February, and prince of the 2nd
Heaven as well as of the order of confessors.
Barakiel has dominion over lightning and is also
one of the chief angels of the 1st and 4th altitudes
or chora in the Almadel of Solomon. In addition,
he is a ruler of the planet Jupiter and the zodiacal
sign of Scorpio (as cited by Camfield in A Theo¬
logical Discourse of Angels) and Pisces. With the
angels Uriel and Rubiel, Barakiel is invoked to
bring success in games of chance, according to
De Plancy, Dictionnaire Infernal. [R/ Ginzberg, The
Legends of the Jews 1,140.]

Barakon—an angel invoked in Solomonic con¬
juring rites. [Rf. Mathers, The Greater Key of
Solomon.]

Baraqel (Barakiel)—one of the fallen angels in
the Enoch listings.

Baraqijal—as noted in The Book of Jubilees, one
of the watchers (grigori) who united with the
daughters of men, an incident touched on in
Genesis 6. Baraqijal, now a demon and inhabiting
the nether realms, is a teacher of astrology. In
Enoch I he is described as a leader (one of the

[70] BAR AT TI EL / BATSRAN

“chiefs of ten”) of a troop of fallen angels. [Cf.
Barakiel, of which Baraqijal may be merely a
variant.]

Barattiel—in 3 Enoch 18:6, when Tagas {q.v.)
sees Barattiel “the great angelic prince of 3
fingers” (with which, it seems, he is able to hold
up the highest Heaven), he, Tagas, “removes the
crown of glory from his head and falls on his
face.” [See Ataphiel, which may be another form
for Barattiel.]

Barbatos—an angel formerly of the order of
virtues. “This fact,” reports Spence in An Encyclo¬
paedia of Occultism, “was proved after infinite
research.” In Hell, where Barbatos now dwells,
he is a great duke, ruling over 30 legions of
spirits. He “giveth understanding of the song of
birds, knows the past and can foretell the future.”
He may be invoked in magical rites, and he will
appear gladly, but only when the sun is in the sign
of Sagittarius. For Barbatos’ sigil, see Wierus,
Pseudo-Monarchia', Waite, The Book of Black Magic
and of Pacts (p. 108); and The Lemegeton.

Barbelo—a great archon (female) “perfect in
glory and next in rank to the Father-of-All.” She
is the consort of Cosmocrator {q.v.). [.R/! the
gnostic Gospel of Mary and the Apocryphon of
John.] In the Texts of the Saviour, Barbelo is
the daughter of Pistis Sophia, procreator of the
superior angels.

Barbiel (Barbuel, Baruel)—once a prince of the
order of virtues and of the order of archangels.
He is the angel of the month of October and one
of the 28 angels of the 28 mansions of the moon.

In Barrett, The Magus, Barbiel is equated with
Barakiel (which would make Barbiel ruler also of
the month of February). In the underworld,
Barbiel serves as one of the 7 Electors, under the
suzerainty of Zaphiel.

Barchiel [Barakiel]

Barcus—in Apollonius of Tyana, The Nucte-
meron, Barcus is a genius (i.e., angel) of quintes¬
sence; he is also one of the genii of the 5th hour.

Bardiel (Barchiel, Baradiel)—in Jewish legend,

the angel of hail, along with Nuriel, the twin
kadishin (quadisin), and others.

Baresches or Bareschas (“beginning”)—in
the grimoires, a great angel invoked to procure
the woman desired by the invocant.

Barginiel—governing angel of the 7th hour of
the day. [Rf. Waite, The Lemegeton .]

Bariel—ruling angel of the 11th hour of the
day; also, angel of the 4th pentacle of the planet
Jupiter. [Rf Mathers, The Greater Key of Solomon,
p. 64.]

Barinian—supreme beings, “exalted angels” in
ancient Persian lore. They are also called Huristar.
[Rf. The Dahistan.]

Barkaial [Baraqijal]

Barkeil—an angel in Mandaean tradition.
[Rf. Pognon, Inscriptions Mandaites Coupes de
Khouabir .]

Barkiel (Barakiel)—in Ozar Midrashim II, 316,
one of numerous angelic guards of the gates of
the East Wind.

Barku {see Rimmon)

Barman (Bahman, Bahram)—in ancient Per¬
sian cosmology, a great mihr (angel) placed over
all the animals on earth except man. Barman was
also chief of 30 angels appointed to preside over
the 30 days of the month. [Rf Hyde, Historia
Religionis Veterum Persarum .] In The Dabistan,
Barman is one of the amesha spentas, “the first
intelligence, the first angel... from whom other
spirits or angels proceed.” He is “the mightiest
of the angels whom the Muhammedans call
Jabriel” (Gabriel). He was the angel of January
and governor of the 2nd day of the month.
Barman is usually pictured in an image of red
stone, in human form, on his head a red crown.
Omar Khayyam in the Rubaiyat sings of “Bah¬
ram, the great Hunter.”

Barpharanges (Sesenges - Barharanges) — in
gnosticism, Barpharanges is one of the powers in
charge of the spring of the waters of life (i.e.,
heavenly baptism). His name appears in Coptic

magical texts. Cf. Raphael, angel of baptismal
water. [R/l Bruce Codex ; Doresse, The Secret Books
of the Egyptian Gnostics.]

Barsabel (Barzabel)—in The Magus, one of the
angels governing the planet Mars. His cabalistic
number is 325.

Bartyabel—according to Paracelsus in his
doctrine of Talismans, Bartyabel is a spirit of
Mars, serving the angel Graphiel, who is the pre¬
siding intelligence of the planet. [Rf. Christian,
The History and Practice of Magic 1,318.]

Bartzachiah (Barzachia)—found inscribed as
an angel’s name on the 1st pentacle of the planet
Mars, along with the names of Ithuriel, Madiniel,
andEschiel, all these angels’ names being set down
in Hebrew characters. [R/l Mathers, The Greater
Key of Solomon.]

Baruch (“blessed”)—chief guardian angel of
the Tree of Life, according to the Apocalypse of
Baruch. [Cf Raphael, who is also credited with
being the guardian angel of the Tree of Life.]
In the Baruch Apocalypse, Baruch journeys
through 5 Heavens, in the 1st 3 of which he sees
“evil-looking monsters.” In an early Ophitic
(gnostic) system, Baruch was one of 3 angels sent
forth by Elohim (God) “to succor the spirit in
man.” In witchcraft lore Baruch is one of 7 devils
who possessed the body of Sister Seraphica of
Loudon. [Rf Mead, Fragments of a Faith Forgotten,
P-196.]

Baruchiachel—in 3 Enoch, one of the 7 great
planetary rulers; and the only angel able to rout
the female demon named Strife [Rf The Testa¬
ment of Solomon].

Bary&’il—in Islamic apocalyptic writings, an
angel encountered by the sufi Abu Yazid in the
7th Heaven. Baryd’il is found to be “of the tall¬
ness of the distance of a journey of 500 years.”
[Cf equally fantastic heights of angels as measured
in parasangs in ancient Persian lore.] He is head of
innumerable ranks of fellow dwellers on high. As
in the case of offers in the lower Heavens (by the
angel Liwidh in the 2nd and by the angel Nayi’il
in the 4th), Baryd’il offers the sufi “a kingdom

...Baruch, guardian angel of the Tree of Life [71]

such as no tongue can describe,” but the offer or
bribe is resisted, Abu Yazid remaining throughout
his mir’aj (heavenly ascent) singleminded in his
devotion to God. [Rf. Nicholson, “An Early
Arabic Version,” etc.]

Basasael (Basasaeyal)—in Enoch I, an evil arch¬
angel.

Bashmallin (Hashmallim)—an order of angels
equated with the dominations.

Baskabas—a variant reading for Kasbak, one
of the secret names of the angel Metatron.

Basus—in hechaloth lore ( Ma’asseh Merkahah),
an angelic guard stationed at the 4th heavenly hall.

Bataliel—one of the rulers of the 12 signs of the
zodiac.

Batarel (Batariel, Badariel, Batrael, Batarjal,
Metarel)—one of the 200 fallen angels in the Enoch
listings. He may be invoked in ceremonial magic
rites. The name Batariel appears in Talisman 4
of the Sage of the Pyramids. [See reproduction in
Waite, The Book of Black Magic and of Pacts, p. 95.]

Batarjal [Batarel]

Bathor—in white magic, one of the 7 olym¬
pian spirits, known as Electors or Stewards of
Heaven.

Bat(h) Qol (Bath Kol—“heavenly voice” or
“daughter of the voice”)—a holy guardian angel
said to have visited in his cell the 2nd-century
sage, Simeon ben Yohai, reputed author of The
Zohar. Bat Qol is held by many rabbis to be a
form of divine pronouncement in the latter days
when prophecy had ceased. She (for Bat Qol is
female) is symbolized as a dove and may be com¬
pared, with the manifestation in this form, to the
Holy Ghost in New Testament theophany. [Rf
Pirke Ahoth\ The Zohar ; Newman and Spitz, The
Talmudic Anthology, Fuller, Secret Wisdom of the
Qabalah .] In a Syriac charm invocation (as re¬
corded in The Book of Protection), Bat Qol is re¬
ferred to as “the Voice which called out to Cain
the murderer, ‘Where is thy brother Abel?’ ”

Batsran—one of the many names of the angel
Metatron.

[72] BAT ZUGE / BELIAL

Bat Zuge —a term for the evil Lilith (q.v.) when
she is regarded as the 10th of the 10 unholy
sefiroth or divine emanations issuing from the left
side of God. [Rf. The Zohar, suppl.]

Bazathiel—one of the angelic guards of the 1st
Heaven. [Cf. Hechaloth Rahbati .]

Bazazath (Raphael-Bazazath)—an archangel
residing in the 2nd Heaven. In The Testament of
Solomon and in magical tracts generally, Bazazath
(or Bazazarath) is reported to have put to flight,
among other feats, a winged dragon (female) by
the name of Obizuth.

Baz Baziah—a Talmudic angel invoked to cure
cutaneous disorders. [Rf. Talmud Shabbath, fol. 67.]

Bazkiel—an angelic guard of the 3rd Heaven.
[Rf Ozar Midrashim 1,116.]

Baztiel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard of the 1st heavenly hall.

Bealphares—although characterized as a de¬
mon in Wierus, Pseudo-Monarchia, Bealphares is
also declared to be “the noblest carrier that ever
did serve any man upon the earth.” He must
therefore be called a benign spirit. Moreover, he
is not listed as a demon in the rather exhaustive
Dictionnaire Infernal or other registers of under¬
world hierarchs.

Bearechet—an angel of the Seal, cited in The
Sixth and Seventh Books of Moses.

Beasts of the Field—in The Zohar and in
cabalistic works generally, “beasts of the field”
is often a designation for the higher angels.

Beatiel—an angel serving in the 4th Heaven.
[Rf The Sixth and Seventh Books of Moses.]

Beatrice (Portinari)—the Beatrice of Dante’s
La Vita Nuova and The Divine Comedy (particularly
the Paradiso ). Dante sees his beloved in Paradise
as an angel; she leads him to the Empyrean, which
is one of the abodes of God.

Beburos—one of the 9 angels who will rule
“at the end of the world,” according to Revelation

of Esdras. [R/! The Ante-Nicene Fathers Library 8,
573.] For the names of the other 8 angels, see
Angels at the End of the World.

Bedaliel —an angel invoked to command or
exorcise demons, as cited in goetic tracts. [Rf
Mathers, The Greater Key of Solomon.]

Bedrimulael [Abedumabal]

Beelzebub (Belzebud, Belzaboul, Beelzeboul,
Baalsebul, etc. “god of flies”)—originally a
Syrian god, Beelzebub is in II Kings 1:3, a god
of Ekron in Philistia. In the cabala, he is chief of
the 9 evil hierarchies of the underworld. In
Matthew 10:25, Mark 3:22, and Luke 40:15,
Beelzebub is chief of the demons, “prince of the
devils” (as in Matthew 12:24), but he is to be
distinguished from Satan (just as he is in all
magic, medieval or otherwise). [Rf. Legge,
Forerunners and Rivals of Christianity 9, 108.] In the
Gospel of Nicodemus, Christ, during his 3 days in
Hell, gives Beelzebub dominion over the under¬
world in gratitude for permitting him (Christ),
over Satan’s objections, to take Adam and the
other “saints in prison” to Heaven. A popular
title of Beelzebub was “lord of flies.” Another of
his titles was “lord of chaos,” as given in the gnos¬
tic writings of Valentinus. Dante identifies
Beelzebub with Satan, but Milton in Paradise Lost
1,79, ranks Beelzebub “next to Satan in power and
crime;” in I, 157 Satan addresses Beelzebub as a
“fallen cherub.” In Hayley’s edition of the
Poetical Works of John Milton (London, 1794),
there is an illustration showing “Satan conferring
with Belzebuth.” In Gurdjieff’s All and Everything,
Beelzebub’s Tales to His Grandson, the hero is
Beelzebub.

Behemiel (Hariel, Hashmal)—an angel with
dominion over tame beasts. Behemiel is chief of
the order of hashmallim, an order equated with
that of the cherubim.

Behemoth —a male chaos-monster (whale,
crocodile, hippopotamus) created on the 5th day
and closely associated with the female Leviathan.
[Rf. Apocalypse of Baruch, 29.] Also identified
with Rahab, primordial angel of the sea, and with

...Beelzebub, chief of demons and prince of devils [73]

Belhar [Bemael]

the North Wind. [Rf Ozar Midrashim II, 316.]

Beliael —like Beli, an angelic guard of the gates
of the North Wind.

Belial (Beliar or Berial)—in Jacobus de Teramo,
Das Buck Beliel, this great fallen angel, often
equated with Satan, is pictured presenting his
credentials to Solomon; also as dancing before the
Hebrew king. Paul, in II Corinthians 6:15, asks
“What concord hath Christ with Belial?” Here,
clearly, Paul regards Belial as chief of demons, or
as Satan. In Paradise Lost I, 490-492, “Belial came
last; than whom a Spirit more lewd/Fell not from
Heav’n, or more gross to love/Vice it self.”
Later, in Paradise Lost II, 110-112, Milton speaks
of Belial thus: “A fairer person lost not Heav’n;
he seemed/For dignity compos’d and high ex¬
ploit;” but hastens to add: “all was false and hol¬
low.” “Possibly an old name for Sheol,” says
Barton in “Origin of the Names of Angels and
Demons.” In The Toilers of the Sea, Victor Hugo,
drawing on occult sources, speaks of Belial as
Hell’s ambassador to Turkey. [Cf. Mastema.] As
in the case of Bileth, it was “only after infinite
the angel of death. In Roman Catholic theology, research,” reports Spence, An Encyclopaedia of
Behemoth is the principal of darkness, although
Job’s (40:19) “he is the chief of the ways of God”
points in an opposite direction. See picturization
of Behemoth, in the form of an elephant with
bear’s feet, in Seligmann, The History of Magic,
and Blake’s engraving “Behemoth and Levia¬
than.”

Beleth (Bileth, Bilet, Byleth)—once of the
order of powers—an order to which he hopes to
return—Beleth is a fallen angel in Hell where he
rules 85 legions of demons. He is a king, rides a
pale horse, and is announced by a blare of trum¬
pets. His sigil is shown in Waite, The Book of
Black Magic and of Pacts, p. 169, and in The Leme-
geton. That Beleth was formerly of the order of
powers “was proved after infinite research,”
reports Spence in An Encyclopaedia of Occultism,
p. 119.

Belial dancing before King Solomon, from
Das Buck Belial by Jacobus de Teramo. Repro¬
duced from Grillot, Picture Museum of Sorcery,
Magic and Alchemy.

Beli —one of the angelic guards of the gates of

William Blake’s “Behemoth,” an illustration
for his Book of Job.

[74] BELIAR / BIGTHA

Occultism (p. 119), that Belial was “proved to
have been formerly of the order of virtues.”

Beliar (“worthless”)—interchangeable, in most
sources, with Beliel. Beliar is mentioned in Deu¬
teronomy, Judges, and I Samuel, always as evil, its
symbol or personification. In apocryphal writings
Beliar is the prince of darkness, supreme adversary
of God. In The Martyrdom of Isaiah he is the angel
of lawlessness. In The Gospel of Bartholomew,
Bartholomew asks Beliar to tell who he is, and
Beliar answers: “At first I was called Satanel,
which is interpreted a messenger of God, but
when I rejected the image of God my name was
calld Satanas, that is, an angel that keepeth Hell
(Tartarus).... I was formed the first angel...
Michael second, Gabriel third, Uriel fourth,
Raphael fifth, Nathanael sixth.... These are the
angels of vengeance that were first formed.”
[Rf James, The Apocryphal New Testament, p. 175.]
In Waite, The Lemegeton, Beliar is said to have
been created “next after Lucifer.” As a fallen
angel Beliar boasts that he “fell first among the
worthier sort.” Milton calls him a “false-titled
son of God.” According to the Schoolmen,
Beliar was once partly of the order of angels and
partly of the order of virtues. However, Glasson,
Greek Influence in Jewish Eschatology, argues that
Beliar was never an angel and compares him with
Ahriman, chief devil in Persian mythology, who
was “independent of God and God’s opposite
equal.” [See Ahriman.] The tradition that Beliar
is Hell’s primate is carried on in the work of two
modern writers, Thomas Mann and Aldous
Huxley, both of whom regard Beliar as the exem¬
plar and epitome of evil.

Belphegor or Belfagor or Baal-Peor (“lord
of opening” or “lord Baal of Mt. Phegor”)—a
Moabite god of licentiousness who was once,
according to cabalists, an angel of the order of
principalities. In Hell, Belphegor is the demon of
discoveries and ingenious inventions. When
invoked, he appears in the form of a young
woman. Rufinus and Jerome identify Belphegor
with Priapus (see Numbers 25:1-3). De Plancy
Dictiounaire Infernal indicates that certain digni¬
taries of the infernal empire served as special

envoys or ambassadors to the nations of the earth,
and that Belphegor was accredited to France.
Victor Hugo in The Toilers of the Sea confirms De
Plancy’s accreditation of Belphegor to Paris.
[Rf. Jonson, The Devil Is an Ass; Wilson,
Belphegor or the Marriage of the Devil (1691).]
According to Milton, Belphegor is a variant for
Nisroc ( Paradise Lost VI, 447), whom he lists as
“of Principalities the prime.” Masters, Eros and
Evil, suggests that Belphegor is the counterpart
of the Hindu Rutrem, who is usually represented
with an erect phallus. See picturization of The
Demon Belphegor in Grillot, A Pictorial Anthology
of Witchcraft, Magic and Alchemy, p. 132.

Belsal—an angel of the 1st hour of the night
under the rulership of Gamiel. [R/. Waite, The
Lemegeton .]

Bel-se-buth [Beelzebub]

Belzeboub (Beelzebub)—Dante identifies him
with Satan.

Belzebuth (Beezebuth)—prince of seraphim,
so titled by M. Garinet, History of Magic in France.
In the view of De Plancy ( Dictionnaire Infernal III
and IV) Belzebuth is not an angel but a demon,
and the evil genius who governs the month of
July (the opposite number to the angel Verchiel,
q.v.).

Benad Hasche (“daughters of God”)—female
angels worshipped by Arabs. [Rf. Preface to
Moore, The Loves of the Angels.]

Ben Ani—a name written in Heaven in the
characters (tongue) of angels and invoked to
command demons. [R/] Mathers, The Greater
Key of Solomon, p. 33.]

Bencul—one of the 9 holy angels invoked in
cabalistic rites in the general citation of Moses.
[Rf. The Sixth and Seventh Books of Moses, p. 72.]

Bene Elim (b’ne elohim, “sons of God”)—
angels or archangels who unceasingly sing the
praises of God; they belong to the 10th subdivi¬
sion of the order of thrones, according to The
Zohar and de Mirville, Pneumatologie. Chief of
the order is Azazel. In The Zohar, the chief of the

order is Hofniel. The bene elim of Genesis 6:2 are
sometimes equated with the order of ischim
(q.v.). Theologians often translate the term as
meaning sons of man rather than sons of God—
to avoid attributing to angels the sin of sexual
involvement with mortals.

Bene ha-Elohim (lit., “children of God”)—
angels, same as bene elim (above). According to
Rabbi Simeon ben Johai, those who translate
ha-Elohim as “sons of God” are in error and should
be cursed [Rf. Bamberger, Fallen Angels]. In
Targum of Onkelos and Jonathan, the title given to
the bene ha-Elohim is “Sons of the Chiefs.”

Beniel—an angel invoked to command demons
for conferring the gift of invisibility. [Rf. Mathers,
The Greater Key of Solomon, p. 45.]

Benign Angel—in Midrash Aggada Exodus, the
Benign Angel is Uriel; in The Zohar I, 93b, it is
Gabriel. The Benign Angel was sent down to
attack or slay Moses for neglecting to observe the
covenant of circumcision with regard to the Law¬
giver’s son. Zipporah (Moses’ wife) saved the day
by performing the rite (Exodus 4:25).

Ben Nez (“hawk”)—a name for the angel
Rubiel or Ruhiel. Ben Nez exercises dominion
over the wind. According to tradition (Talmud
Baba Bathra, 25a), he “holds back the South Wind
with his pinions lest the world be consumed.”
Ben Nez is referred to as a mountain as well as an
angel. [Rf Budge, Amulets and Talismans ; Ginz-
berg, The Legends of the Jews 1,12 and V, 47.]

Beodonos—in Mathers, The Greater Key of
Solomon, an angel invoked in the conjuration of
the Reed.

Beratiel—one of the ruling angels of the 12th
hour of the day. [Rf. Waite, The Lemegeton.]

Berekeel (“my blessing is God”)—an angel of
the seasons in Enoch lore ( Enoch I, 82:17).

Berial [Belial]

Berith [Balberith]

Berka’el—in Enoch lore, Berka’el is a leading
spirit of 3 months of the year, serving under
Melkejal ( q.v .).

.. .Beliar, supreme adversary of God [75]

Bernael—in Falasha lore, the angel of darkness;
when he is identified or equated with Beliel, he is
an angel of evil.

Beshter—the name of Michael in ancient
Persian lore. He was regarded as providing
sustenance for mankind, which would equate him
with Metatron (q.v.). [Rf. Sale, The Koran,
“Preliminary Discourse,” p. 51.]

Bethor—one of the 7 supreme angels ruling
the 196 provinces in which Heaven is divided.
Bethor rules 42 Olympic regions and commands
kings, princes, dukes, etc., and “governs all things
that are ascribed to (the planet) Jupiter.” To do
Bethor’s bidding there are, in addition, 29,000
legions of spirits. [Rf. Cornelius Agrippa, Three
Books of Occult Philosophy, where the sigil of this
angel is shown; Budge, Amulets and Talismans,
where the sigil is reproduced.]

Bethuael (“house or man of God”)—one of
the 28 angels governing the 28 mansions of the
moon.

Bethuel—an angel’s name found inscribed on
an oriental charm ( kamea ) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Betuliel—one of the governing angels of the
zodiac. [Rf Agrippa, Three Books of Occult
Philosophy, III.]

Bezaliel—one of the numerous angelic guards
of the gates of the North Wind. [Rf. Ozar Mid-
rashim, 316.]

Bezrial—one of the angelic guards of the 3rd
Heaven, as reported in the Pirke Hechaloth.

Bhaga —in Vedic lore, one of 7 (or 12) celestial
deities, analogous to Judaeo-Christian angels.
[See Adityas.]

Bibiyah —one of the many names of the angel
Metatron.

Bifiel —in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard of the 6th heavenly hall.

Bigtha (Biztha)—in Ginzberg, The Legends of
the Jews, one of the 7 angels of confusion: also one

[76] BILETH / BYLETH

of the 2 pressers of the winepress. In the house of
Ahasuerus, Bigtha is an angel of destruction.

Bileth [Beleth]

Binah (“understanding”)—the 3rd sefira (q.v.).
In The Book of Concealed Mystery, Binah is called
“the sea.” [Rf. Runes, The Wisdom of the Kabbalah.]

Biqa (in Amharic, “good person”)—the ori¬
ginal name of the angel Kasbeel (q.v.). After
Kasbeel’s fall (he sinned by turning away from
God the moment he was created), he was re¬
named Kazbeel, “he who lies to God.”

Bird of God—a term used by Dante to denote
an angel.

Bizbul (meaning, “in Zebul”)—a secret name
of Metatron, according to Rabbi Inyanei bar
Sisson. [Rf The Visions of Ezekiel.]

Black Angel—in Mohammedan demonology
one comes across 2 black angels, named Monker
and Nakir (q.v.). Another black angel, unnamed,
is pictured in the Treatise on Astrology and Divina¬
tion of Mohammed al-Sudi. This angel with the
features of a rackhasa is shown with 2 other
malevolent spirits in Larousse Encyclopedia of
Mythology and reproduced on p. 68.

Blaef—in occult lore, a Friday angel of the air,
ministering to Sarabotes and subject to the West
Wind. [Rf de Claremont, The Ancient’s Book of
Magic.]

Blautel—an angel invoked in necromancy.
[Rf Mathers, The Greater Key of Solomon.]

Bludon—one of the 7 Electors (underworld
planetary spirits or rulers) in Cornelius Agrippa’s
listing. Bludon replaces Ganael in the planetary
rulers cited by Conybeare, The Testament of
Solomon.

Bne Seraphim—in practical cabala, the angel
governing the planet Mercury. In talismanic
magic he is the intelligence of the planet Venus.
[Rf Barrett, The Magus II, 147.]

Boamiel—one of the 6 angels placed over the
4 parts of Heaven, according to The Book of the

Angel Raziel. The other 5 angels are Scamijm,
Gabriel, Adrael, Dohel, Madiel. [Rf The Sixth
and Seventh Books of Moses.]

Bodiel—ruling prince of the 6th Heaven,
according to Hechaloth Zoterathi, quoted in 3
Enoch 17. The ruling angels usually designated
are Sabath, Sandalphon, Zachiel, and Zebul.

Boel (“God is in him”—Boul, Booel, Bohel,
Dohel)—one of 7 exalted throne angels resident
in the 1st Heaven. Boel holds the 4 keys to the
4 comers of the earth; by means of these keys all
the angelic hosts are able to enter the Garden of
Eden—when, that is, Boel unlocks the gates and
the 2 guardian cherubim permit entry. [Rf. The
Zohar (Exodus 133b).] According to Barrett, The
Magus, Boel resides not in the 1st Heaven but in
the 7th. The star (more correctly the planet) he
governs is Saturn. [Rf. de Abano, The Hepta-
meron; The Book of the Angel Raziel; The Book of
Hechaloth ; Ozar Midrashim.]

Briel—one of the 70 childbed amulet angels.
For the names of all 70, see Appendix.

Brieus—an angel who, it is said, is alone able to
overcome the designs and machinations of the
demon Rabdos. [Rf. Conybeare, The Testament
of Solomon; Shah, The Secret Lore of Magic.]

Bualu—one of the 8 angels of omnipotence
employed in conjuring rites. Among the others
of this group are Atuesuel, Ebuhuel, Tabatlu,
Tulatu, Labusi, Ublisi. [Rf. The Sixth and Seventh
Books of Moses, p. 85.] The cabalistic instructions
for conjuring these angels specify that they “must
be called 3 times from the 4 comers of the world
with a clear and powerful voice and when the
name of each is pronounced 3 times, then 3
sounds must be uttered by the horn.”

Buchuel —an angelic name found inscribed on
an oriental charm ( kamea) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Buddha [Budh Avatar]

Budh Avatar (Buddha)—the 9th of the 10
avatars in Vedic lore. [See Avatar.]

Buhair—in Mandaean lore, one of the 10
uthri (angels) that accompany the sun on its daily
course.

Bull—in Zoroastrian mythology, the source of
all light; he was created by Ormazd and de¬
stroyed by Ahriman. Out of Bull’s scattered seed,
according to legend, sprang the first man and
woman.

Burc(h)at—in the cabala, an angel of the air
serving in the 4th Heaven; he governs on Lord’s
Day (Sunday) and is invoked from the west.
He is one of the messengers of the sun. [Rf. de
Abano, The Heptamerotr, Barrett, The Magus ;
Malchus, The Secret Grimoire ofTuriel .]

Bur khan—in Manicheanism, an incarnate

...Butator, genius or spirit of calculations [77]

messenger “of the God of Light to man.” Zoro¬
aster is spoken of in Manichean lore as a burkhan.
[Rf. Legge, Forerunners and Rivals of Christianity II.]

Busasejal—according to Enoch I, one of a troop
of fallen angels.

Busthariel—an angelic name found inscribed
on an oriental charm ( kamea ) for warding off evil.
[Rf Schrire, Hebrew Amulets.]

Butator (or Butatar)—the genius or spirit of
calculations. Butator serves in the 3rd hour of the
day and may be invoked in ritual magic rites, as
certified by Apollonius of Tyana in The Nucte-
meron. [Rf. Levi, Transcendental Magic, p. 503.]

Byleth [Beleth]

A seraph by CavaUini. Detail from the Last
Judgment (Rome, 1280). Reproduced from
R6gamey, Anges.

Cabiel—one of the 28 angels ruling over the 28
mansions of the moon.

Cabriel (Cabrael, Kabriel)—an angel with
dominion over the sign of Aquarius. He is one of
6 angels placed over the 4 parts of Heaven.
[Rf. The Book of the Angel Raziel; Heywood,
The Hierarchy of the Blessed Angels.]

Cadat—“a most pure angel” invoked in Solo¬
monic magic. [Rf Grimorium Verum.]

Cadulech—a most holy angel of God invoked
in the conjuration of the Sword. [Rf. Grimorium
Verum.]

Cael—-an angel representing, or exercising
dominion over, the sign of Cancer in the zodiac.
[Rf Waite, TheLemegeton.]

Cafon [Zephon]

Cahet(h)el—one of the 8 seraphim; he rules
over agricultural products and is one of the 72
angels bearing the name of God Shemhamphorae.
In the cabala generally he is often invoked to
increase or improve crops. His corresponding

angel is Asicat. Cahethel’s sigil will be found in
Ambelain, La Kahbale Pratique, p. 260.

Cahor—genius of deception. In Apollonius of
Tyana, The Nuctemeron, Cahor is described as a
genius of the 3rd hour.

Caila—an angel invoked in Solomonic magic
in the Uriel conjuration. Caila is “one of the 4
words God spoke with his mouth to his servant
Moses,” according to the grimoires. The other 3
words were Josta, Agla, and Ablati. [Rf. Gri¬
morium Verum.]

Caim (Caym, Camio)—once of the order of
angels, Caim is now in Hell, a great president.
He manifests in the form of a thrush. As many as
30 legions of infernal spirits attend him. His seal
is figured in Waite, The Book of Black Magic and of
Pacts, p. 182. Luther had a famous encounter with
Caim, according to De Plancy, Dictionnaire
Infernal where (in the 1863 ed.) Caim is pictured as
a belted bird.

Caldulech (Caldurech)—“a most pure angel,”
invoked in ceremonial magic rites. [Rf. Shah, The
Secret Lore of Magic.]

79

CALIEL I CARETAKING ANGELS

[80]

Caliel [Calliel]

Calizantin—a “good angel” invoked in con¬
juring rites. [Rf. VerusJesuitarum Libellus.]

Calliel (Caliel)—one of the throne angels
serving in the 2nd Heaven, invoked to bring
prompt help against adversity. Calliel is one of the
72 angels bearing the name of God Shemham-
phorae. His corresponding angel is Tersatosoa (or
Tepisatosoa). For Calliel’s sigil, see Ambelain,
La Kabbale Pratique, p. 267.

Caluel (Calvel)—a Wednesday angel residing
in the 2nd or 3rd Heaven and invoked from the
south. Since his corresponding angel is Tersa¬
tosoa, Caluel may be a variant for Calliel ( q.v.).

Calvel [Caluel]

Calzas—a Tuesday angel serving in the 5 th
Heaven. Calzas must be invoked from the east.
[R/1 de Abano, The Heptamerorr, Barrett, The
Magus II.]

Camael (Camicl, Camiul, Chamuel, Kemuel,
Khamael, Camniel, Cancel—“he who sees God”)
—chief of the order of powers and one of the
sefiroth. In occult lore, Camael is of the nether
regions and ranks as a Count Palatine. When
invoked, he appears in the guise of a leopard
crouched on a rock. In the cabala, Camael
(Khamael, Kemuel) is one of the 10 (actually 9)
archangels of the Briatic world. “It is a name,”
says Eliphas Levi in The History of Magic, “which
personifies divine justice.” In a footnote to Levi’s
book, Waite, the editor, in chapter 10, notes that,
in Druid mythology, Camael was the god of war.
This bears out the frequent citation of Camael in
occultism as the ruler of the planet Mars and as
among the governing angels of the 7 planets.
[Rf. Complete Book of Fortune, p. 514, for picturiza-
tion of “the Talisman of the Angels,” where the
name Camael occurs.] In The Magus, Camael
is one of “seven angels which stand in the presence
of God.” For the legend that Moses destroyed
this great angel for trying to prevent the Lawgiver
from receiving the Torah at the hand of God, see
Kemuel. Another legend speaks of Camael
(Kemuel) being in charge of 12,000 angels of

destruction. [Rf The Legends of the Jews III.]
In Clement, Angels in Art, Chamuel is the angel
who wrestled with Jacob; also the angel (usually
identified as Gabriel) who appeared to Jesus
during his agony in the Garden of Gethsemane
to strengthen Him.

Carnal (Hebrew, “to desire God”)—the name
of one of the archangels in the cabala. [Rf the
Book of The Sacred Magic of Abra-Melin the Mage.]

Camaysar—in occultism, the angel “of the
marriage of contraries.” He is a genius of the 5th
hour. [R/i Apollonius of Tyana, The Nuctemeron.]

Cambiel—according to Trithemius, the ruler
of the zodiacal sign of Aquarius, and an angel of the
9th hour.

Cambill—an angel of the 8th hour of the night,
serving under Narcorial. [Rf. Waite, The Leme-
geton.]

Cameron—angel of the 12th hour of the day,
serving under Beratiel. He is also regarded as a
demon; as such he serves in the conjuration of
Beelzebuth, as well as in the conjuration of Asta-
roth. [Rf. Magia Naturalis et Innaturalis ; Butler,
Ritual Magic; Shah, The Secret Lore of Magic.]

Camio [Cairn]

Camael [Camael]

Caneloas—“a most holy angel” invoked in
magical operations, as noted in Mathers, The
Greater Key of Solomon.

Capabile—one of 3 angel messengers of the
Sun. [Rf. Malchus, The Secret Grimoire of Turiel]

Capabili—an angel of the 4th Heaven ruling
on the Lord’s Day and invoked from the west.

Caphriel—in occultism, “a strong and power¬
ful angel,” chief ruler of the 7th day (Sabbath).
He is invoked in the conjuration of Saturn (the
planet). [Rf Barrett, The Magus II; de Claremont,
The Ancient’s Book of Magic.]

Capitiel—one of the angels of the 4th chora or
altitude invoked in magical prayer, as set forth in
The Almadel of Solomon.

[ 81 ]

Angel head, 15th century. From the great rose window in north transept of St. Ouens, Rouen.
Reproduced from Lawrence B. Saint, Stained Glass of the Middle Ages in England and France. London:
A. and C. Black, Ltd., 1925.

Captains of Fear [Angels of Dread]

Captain of the Host of the Lord—in Joshua
5, the man (i.e., angel) whom Joshua beheld
standing over against him with drawn sword
and who revealed himself as “the captain of the
host of the Lord.” He is usually identified as
Michael.

Caracasa—in occult lore, an angel of the Spring
along with the angels Core, Amatiel, and Co-
missoros.

Caramel—in Mosaic mystic lore, an angel
serving in the 3rd Heaven. [R/. The Sixth and
Seventh Books of Moses.]

Carcas—one of the 7 angels of confusion. In the
legend relating to Ahasuerus, Carcas is the
“knocker.” [Rf. Ginzberg, The Legends of the
Jews IV, 375.]

Cardiel—in ceremonial magic, an angel in¬
voked in special rites, as in the conjuration of the
Sword.

Cardinal Virtues—there are 4 cardinal virtues:
justice, prudence, temperance, fortitude. The
theological virtues are faith, hope, and charity.
These were often personalized as angels and so
represented, as in the case of fortitude, in the
roundels of Lucca della Robbia in the chapel of
Cardinal of Portugal, in the Church of San Mini-
ato al Monte in Florence and reproduced on p. 114 .

Caretaking Angels—Temeluch ( q.v .) and
others. “Infants of untimely birth are delivered
over to Care-taking Angels,” according to
Clement of Alexandria, Prophetic Eclogues, 48.
Methodius in his Convivia, II, 6 adds that these
angels serve also the offspring of adultery.

[82] CARMAX / CHAIROUM

Carmax—in occultism, a ministering angel to
Samax, ruler of the Tuesday angels of the air.
[Rf. de Abano, The Heptameron.] Serving with
Carmax are 2 other angels: Ismoli and Paffran.
[Rf. Shah, Occultism, Its Theory and Practice, p. 50.]

Carmel—an angel serving in the 3rd Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

Carnivean (Camiveau)—an ex-prince of the
order of powers (see Carreau). Carnivean is now
a demon, invoked in the litanies of the Witches’
Sabbaths. [Rf. Michaelis, Admirable History of the
Possession and Conversion of a Penitent Woman.]

Carreau (Carnivean)—an ex-prince of the
order of powers. In Garinet, History of Magic in
France, Carreau was one of the devils who pos¬
sessed the body of Sister Seraphica of Loudun;
in the absence of Baruch (another devil so named),
Carreau guarded a drop of water that bewitched
the sister’s stomach (sic).

Carsiol—an angel of the 2nd hour, serving
under Anael. [Rf. Waite, TheLemegeton, p. 67.]

Casmaron—in occult science (as in Papus,
Traite Tlementaire de Science Occulte), an angel of
the air.

Casmiros—an angel of the 11th hour of the
night, serving under Dardariel.

Cass Cassiah—an angel invoked for the curing
of cutaneous disorders. [Rf. Talmud Shabbath, fol.
67.]

Cassiel (Casiel, Casziel, Kafziel)—the angel of
solitudes and tears who “shews forth the unity of
the eternal kingdom.” Cassiel is one of the rulers
of the planet Saturn, also a ruling prince of the
7th Heaven and one of the scrim (princes) of
the order of powers. Sometimes he appears as the
angel of temperance. Barrett in The Magus speaks
of Cassiel as one of the 3 angels of Saturday,
serving with Machatan and Uriel. In the Book of
Spirits as well as in The Magus, the sigil of Cassiel
is given, along with his signature. In the latter
work Cassiel Macoton (so named) is pictured in
the form of a bearded jinn, astride a dragon. In
Grillot, Picture Museum of Sorcery, Magic and Al-

The angel Cassiel, ruler of Saturday, astride a

dragon. Reproduced from Francis Barrett, The

Magus.

chemy (p. 113), there is a reproduction of a page
from the Book of Spirits giving the conjuration of
Cassiel.

Cassiel Macoton—according to Barrett, The
Magus II, Cassiel and Macoton are 2 separate
angels, both doing duty on Saturday.

Castiel—a Thursday angel mentioned in
occult lore.

Casujoiah—an angel with dominion over the
sign of Capricorn. [Rf. Waite, The Lemegeton.]

Catroije—in the cabala, an angel serving in the
2nd Heaven. [Rf The Sixth and Seventh Books of
Moses.]

Causub—a serpent-charming angel. In Apol¬
lonius of Tyana, The Nuctemeron, Causub is one

of the genii of the 7th hour. [R/ Levi, Transcen¬
dental Magic.]

Caym [Cairn]

Cazardia—a corruption of Gazardiel (q.v.).
[Rf. Regamey, What Is An Angel?]

Cedar—in The Gospel of Bartholomew (Latin
version, James, The Apocryphal New Testament)
Cedar is cited as an angel governing the south. In
other versions he is called Kerkoutha (q.v.).

Cedrion—an angel invoked in the conjuration
of the Reed, and governing the south. [R/] Waite,
The Lemegeton.]

Celestial Hierarchy—based on interpretations
of Scriptural passages and as enumerated by St.
Ambrose, pseudo-Dionysius, Pope Gregory, and
others, the orders or choirs of the celestial hier¬
archy range from 7 to 10 or 11 in number; they
were finally fixed at 9 in triple triads thus:
seraphim, cherubim, thrones; dominations (or
dominions), powers, virtues; principalities (or
princedoms), archangels, angels. The 2nd triad
is sometimes given as dominions, virtues, powers.
Variants include orders called hosts, aeons, inno¬
cents, confessors, lordships, authorities, warriors,
etc. In Mathers, The Greater Key of Solomon, con¬
jurations are prescribed for “ten choirs of the
Holy Angels,” to wit:(l) chaioth ha-Qadesh; (2)
auphanim; (3) aralim; (4) chashmalim; (5) sera¬
phim; (6) malachim; (7) elohim; (8) beni elohim;
(9) kerubim; (10) ishim; these are the 10 mentioned
by Maimonides in his Mishna Thora. The Berith
Menucha offers a slightly different list of 10:
arellim, ishim, bene elohim, mal’achim, chash-
mallim, tarshishim, shina’nim, kerubim, ophan-
nim, seraphim. [Rf Charles, The Book of the
Secrets of Enoch (Enoch II), Chap. 20, fn.] After
Aquinas “blessed” the Dionysian scheme of 9
choirs in their triple triads, the Church adhered
to it. Early Protestants, however, not only dis¬
puted it but also rejected it. Some occult works
such as Barrett, The Magus, added a 4th triad,
making 12 orders. It will be recalled that Dante
in his Paradiso, canto 28, calls Pope Gregory to
account for “dissenting” from the Dionysian

...Cassiel, a sometime angel of temperance [83]

setup. [Rf. Sefer Yetzirah', Waite, The Holy
Kabbalah, pp. 255-256.] For variant lists by various
authorities, see Appendix.

Celestial Pilot, The—in his poem “The
Celestial Pilot,” Longfellow calls the ferryman of
souls “the bird of God.” The poem derives from
Dante’s Pilot Angel in Purgatorio II.

Cendrion—in the grimoires, “a holy angel of
God” invoked in cabalistic rites.

Cernaiul—the name of an angel of the 7th
sefiroth (Netzach). [Rf. The Sixth and Seventh
Books of Moses.]

Cerviel (Cervihel, Zeruel)—chief of the order
of principalities, a post shared with Haniel, Nisroc,
and others. Cerviel is the preceptor angel of David.
“And God sent Cervihel, the Angel that is over
strength, to help David slay Goliath,” is the refer¬
ence in The Biblical Antiquities of Philo, p. 234. [Rf
Barrett, The Magus.]

Cetarari (Ctariri, Crarari)—one of the 4 angels
of winter. [Rf De Plancy, Dictionnaire Infernal.]

Chabalym—a seraph or cherub invoked in
cabalistic magic rites.

Chabril—an angel of the 2nd hour of the night,
under Farris.

Chachmal (Chachmiel)—one of the 70 child¬
bed amulet angels mentioned in The Book of the
Angel Raziel. For the list of 70, see Appendix.

Chachmiel [Chachmal]

Chadakiel [Hadakiel]

Chafriel—one of the 70 childbed amulet angels.

Chahoel—in the cabala, one of the 72 angels
ruling the 72 quinaries of the degrees of the zodiac.

Chaigidiel—in the world of Asaiah, the averse
(opposite or left) sefira corresponding to Choch-
ma (wisdom) in the Briatic world. [Rf Waite,
The Holy Kabbalah, p. 256.]

Chairoum—in The Gospel of Bartholomew, p.
176, the angel of the north. [See Alfatha and
Gabriel, both ofwhom are in the same way certified

[84] CHAJOTH / CHERUB

as angels governing the north.] Chairoum is de¬
scribed as holding in his hand “a rod of fire, and
restraineth the superfluity of moisture that the
earth be not overmuch wet.”

Chajoth [Hayyoth]

Chalkatoura—one of the 9 angels that “run
together throughout the heavenly and earthly
places,” according to The Gospel of Bartholomew.

Chalkydri (Kalkydra)—archangels of the flying
elements of the sun. Mentioned in Enoch II,
where they are linked with the phoenixes and
placed amidst cherubim and seraphim. The
chalkydri are 12-winged. At the rising of the sun
they burst into song. Their habitat is the 4th
Heaven. In gnostic lore, they are demonic. In
Charles’ Introduction to Enoch II, the chalkydri
are described as “monstrous serpents with the
heads of crocodiles” and as “natural products of
the Egyptian imagination.”

Chamuel (“he who seeks God”—Kamuel,
Haniel, Simiel, etc.)—one of the 7 archangels and
chief of the order of dominations; also, with
Nisroc and others, chief of the order of powers.
Chamuel, like Gabriel, is the angel of Gethsemane:
he strengthened Jesus with the assurance of resur¬
rection. [Rf. Barrett, The Magus ; Enoch 7; R. L.
Gales, “The Christian Lore of Angels,” National
Review, September 1910.]

Chamyel—one of 15 throne angels listed in
The Sixth and Seventh Books of Moses. See Appen¬
dix.

Chaniel—one of the 70 childbed amulet angels
mentioned in The Book of the Angel Raziel and in
Budge, Amulets and Talismans, p. 255. In Ozar
Midrashim II, 316, Chaniel is one of the angelic
guards of the gates of the East Wind.

Chantare—in occult lore, the corresponding
angel ofHahael (q.v.).

Charavah [Charbiel]

Charbiei (Charavah—“dryness”)—an angel ap¬
pointed to “draw together and dry up all the
waters of the earth.” It was Charbiel who dried up
the waters after the Flood. [Rf Genesis 8:13.] He

is mentioned in the Baraita de Ma'ase Bereshith
and in The Book of the Angel Raziel, ch. 11.

Charby—angel of the 5th hour serving under
Abasdarhon. [Rf. Waite, The Lemegeton.]

Charciel (Charsiel)—in de Abano, The Hepta-
meron, an angel resident in the 4th Heaven. He
rules on Lord’s Day (Sunday) and is invoked from
the south.

Chardiel—in Waite, The Lemegeton, an angel of
the 2nd hour of the day, serving under Anael.

Chardros—an angel of the 11th hour of the day,
serving under Bariel.

Chariots—the angelic hosts, as in Psalms 68:17:
“The chariots of God are twenty thousand, even
thousands of angels; the Lord is among them, as in
Sinai, in the holy place.”

Chariots of God—the holy wheels (ophanim).
Milton identified this class of angels with the
cherubim and seraphim; they were so grouped by
the Talmudists. Scholem, The Zohar, declares that
the patriarchs were made “a holy chariot of God.”

Charis (“grace”)—in gnosticism, one of the
great luminaries emanated from the divine will.

Charman—an angel of the 11th hour of the
night, serving under Dardariel.

Charmeas—an angel of the 1st hour of the day,
serving under Samael.

Charms—an angel of the 9th hour of the day,
serving under Vadriel.

Charnij—an angel of the 10th hour of the day,
serving under Oriel.

Charouth—one of the 9 angels that “run to¬
gether throughout the heavenly and earthly
places.” [See Chalkatoura.]

Charpon—a ruling angel of the 1st hour of the
day, serving under Samael.

Charsiel [Charciel]

Charuch—an angel of the 6th hour of the day,
serving under Samil.

Chasan—in Mathers, The Greater Key of
Solomon, an angel of the air; his name is inscribed
on the 7th pentacle of the sun.

Chasdiel—in apocalyptic lore, a name for
Metatron “when Metatron does kindness to the
world.” [Rf. 3 Enoch 43.]

Chaskiel—one of the 70 childbed amulet angels.
For the names of the 70, see Appendix.

Chasmal [Hashmal]

Chasmodai—according to Paracelsus in his
doctrine of Talismans, Chasmodai is the spirit of
the moon, of which “planet” it is said that the
governing intelligence is Malach Be. [R/". Christ¬
ian, The History and Practice of Magic I.]

Chassiel—one of the intelligences of the sun,
as recorded in The Secret Grimoire of Turiel, p. 33.

Chastiser, The—Kolazonta, the destroying
angel, so named in the incident involving Aaron,
described in Reider, The Book of Wisdom 18:2.

Chaumel—one of the 72 angels ruling the 72
quinaries of the degrees of the zodiac. [Rf Runes,
The Wisdom of the Kabbalah.]

Chavakiah—in Barrett, The Magus II, one of
the 72 angels bearing the name of God Shcmham-
phorae.

Chaya—-sing, for Hayyoth (q.v.).

Chaylim—in 3 Enoch, the chaylim are “armies
of angels ruled over and led by Chayyliel.”

Chaylon—a cherub or seraph invoked in ritual
magic. [Rf The Sixth and Seventh Books of Moses.]

Chayo—a throne angel invoked in magical
conjurations. One of 15 such angels listed in
The Sixth and Seventh Books of Moses. See Appen¬
dix for the names of all 15.

Chayoh [Hayyoth]

Chayyliel H’ (Chayyiel, Hayyiel, Hayyal,
Haileal—“army”)—ruling prince of the chayyoth
or hayyoth (q.v.). Before Chayyliel “all the chil¬
dren of heaven do tremble.” It is said further of

...Charbiel, dried the waters of the Flood [85]

this great Merkabah angel that, if he is ever so
minded, he can “swallow the whole earth in one
moment in a mouthful.” When the ministering
angels fail to chant the trisagion at the right time,
Chayyliel flogs them with lashes of fire. [R/
3 Enoch 20.]

Chayyoth [Hayyoth]

Chebo—one of the 72 angels ruling the 72
quinaries of the zodiac.

Chedustaniel (Chedusitanick)—a Friday an¬
gel resident in the 3rd Heaven, invoked from the
east. Chedustaniel is also one of the angelic spirits
of the planet Jupiter. [Rf. de Abano, The Hepta-
meron ; Barrett, The Magus II.]

Chemos—equated with Peor and Nisroc. To
Milton in Paradise Lost I, 312, 406, Chemos is a
fallen angel.

Cheratiel—an angel of the 6th hour of the
night, serving under Zaazonash. [Rf. Waite, The
Lemegeton.]

Cheriour—a “terrible angel,” charged with
punishment of crime and the pursuit of criminals,
according to De Plancy, Dictionnaire Infernal.

Chermes—angel of the 9th hour of the night,
serving under Nacoriel. [R/. Waite, The Leme¬
geton.]

Chermiel—a Friday angel of the 3rd Heaven
invoked from the south. [Rf. Barrett, The Magus
II; de Abano, The Heptameron.]

Cherub (sing, for cherubim)—in the cabala.
Cherub is one of the angels of the air. As Kerub
hels the angel “who was made the Guardian of the
Terrestrial Paradise, with a Sword of Flame.”
[Rf. Mathers, The Greater Key of Solomon, p. 34.]
“The 1st angel who sinned is called, not a seraph,
but a cherub,” says Aquinas in his Summa, vol. 1,
7th art., reply objection 1. In The Zohar, Cherub
is chief of the order of cherubim. In Ezekiel
(28:14-15) God recalls to the Prince of Tyre that
he was the “anointed cherub” and was perfect in
his ways “till iniquity was found” in him.

[86] CHERUBIEL / CHIVA

Cherubiel (Kerubiel)—eponymous chief of
the order of the cherubim. [See Gabriel, who is
also regarded as chief of the order.]

Cherubim (Kerubim)—in name as well as in
concept, the cherubim are Assyrian or Akkadian
in origin. The word, in Akkadian, is karibu and
means “one who prays” or “one who intercedes,”
although Dionysius declared the word to mean
knowledge. In ancient Assyrian art, the cherubim
were pictured as huge, winged creatures with
leonine or human faces, bodies of bulls or sphinxes,
eagles, etc. They were usually placed at entrances
to palaces or temples as guardian spirits. In early
Canaanitish lore, the cherubim were not conceived
of as angels. [Cf view of Theodorus, Bishop of
Heracleaa, who declared “these cherubims not to
be any Angelicall powers, but rather some horrible
visions of Beasts, which might terrifie Adam from

Cherubs. Italian (Neapolitan, late 18th century).

Collection of Loretta Hines Howard. From The

Metropolitan Museum of Art Bulletin, December

1965.

the entrance of paradise”—from Salkeld, A
Treatise of Angels.] It was only later that the
cherubim began to be regarded as heavenly
spirits. To Philo (“On the Cherubim”) they
symbolized God’s highest and chiefest potencies,
sovereignty, and goodness. They are the 1st angels
to be mentioned (and to be construed as angels) in
the Old Testament (Genesis 3:22). They guarded
with flaming sword the Tree of Life and Eden,
hence their designation as the “flame of whirling
swords.” In Exodus 25:18 we find 2 cherubim
“of gold,” one on either side of the Ark (see
picturization in Schaff, A Dictionary of the Bible).
[Cf. “cherubim of glory shadowing the mercy
seat” in Hebrews 9:5.] In Ezekiel (10:14) 4 cheru¬
bim, each with 4 faces and 4 wings, appear at the
river Chebar where the Hebrew prophet glimpses
them. In I Kings 6:23, the 2 cherubim in Solo¬
mon’s temple are carved out of olive wood. In
rabbinic and occult lore, the cherubim are pre¬
vailingly thought of as charioteers of God, bearers
of His throne, and personifications of the winds.
In Revelation (4:8) they are living creatures who
render unceasing praise to their Maker. Here St.
John refers to them as beasts (holy, divine beasts),
6 -winged and “full of eyes within.” John of Dam¬
ascus in his Exposition of the Orthodox Faith also
speaks of the cherubim as “many-eyed.” In
Talmud the cherubim are equated with the order
ophanim (wheels or chariots) or the order hay-
yoth (holy beasts) and are said to reside in the 6th
or 7th Heaven. In the Dionysian scheme, the cheru¬
bim rank 2nd in the 9-choir hierarchy and are
guardians of the fixed stars. Chief rulers, as listed
in most occult works, include Ophaniel, Rikbiel,
Cherubiel, Raphael, Gabriel, Zophiel, and—before
his fall—Satan, who was, as Parente says in The
Angels, “the supreme angel in the choir of cheru¬
bim.” In the early traditions of Muslim lore it is
claimed that the cherubim were formed from the
tears Michael shed over the sins of the faithful.
[Rf. Hastings, Encyclopaedia of Religion and Ethics
IV, 616, “Demons and Spirits (Muslim).”] In
secular lore the cherubim have been called “black
cherubim" (Dante), “young-eyed cherubim”
(Shakespeare), “helmed cherubim” (Milton). Blake
describes Satan as the “covering cherub” and turns

[ 87 ]

French baroque musical cherubim. Altarpiece at Champagny in Savoy. From Horizon, Novem¬
ber 1960.

the Ezekiel vision of the 4 creatures into his own
Four Zoas. The latter sound the 4 trumpets
heralding the apocalypse. As angels of light, glory,
and keepers of the celestial records, the cherubim
excel in knowledge. [Rf. Lindsay, Kerubim in
Semitic Religion and Art.\ The notion of winged,
multiple-headed beasts serving as guardians of
temples and palaces must have been general in
many near-Eastern countries, for in addition to
appearing in Assyrian-Chaldean-Babylonian art
and writings (where the authors of Isaiah and Eze¬
kiel doubtlessly first came upon them), they ap¬
pear, as already noted, in Canaanitish lore (with
which the Israelites were, of course, familiar,
and which influenced or colored the accounts in
Genesis and other Old Testament books). An
ivory from the collection of a king of Megiddo,
circa 1200 b.c.e., reproduced on p. 45 of the
Westminster Historical Atlas to the Bible, shows a
Canaanite ruler seated on a throne, “supported by
winged lions with human heads.” These, say the
editors of the Atlas, “are the imaginary, composite
beings which the Israelites called cherubim.” As
winged beasts with human heads, 2 cherubim are
shown supporting the throne of Hiram, king of
ancient Byblos (see reproduction, p. 132, vol.

A-D of Interpreter’s Dictionary of the Bible). Among
works of more modern times, Rubens’ “Apothe¬
osis of James I” (hanging in the banqueting hall
of Whitehall in London and filling the long side
panels) shows a procession of cherubs.

Chesed (“mercy,” “goodness”)—the 4th sefira.

Chesetial—one of the governing angels of the
zodiac. [Rf. Agrippa, Three Books of Occult
Philosophy III.]

Chieftains—in the cabala, a term designating
the celestial prince-guardians assigned to various
nations of the earth. There were 70 of these tute¬
lary spirits, according to The Zohar.

Children of Heaven—in Enoch I, the children
of Heaven are “the sons of the holy angels who
fell and violated women.” The reference is to
Genesis 6:2.

Chirangiyah [Parasurama]

Chismael—a spirit of Jupiter, of which planet
Zophiel is the presiding intelligence, according to
Paracelsus in his doctrine of Talismans. [Rf.
Christian, The History and Practice of Magic I.]

Chiva [Hayyoth]

[88] CHNUM I CTARARI

Chnum [see Anmael).

Chobaliel—according to Voltaire in his “Of
Angels, Genii, and Devils,” Chobaliel is one of the
fallen angels in the Enoch listings.

Choch(k)ma (Hokhmah)—the word in He¬
brew has the connotation “wisdom.” Chochma
is the 2nd of the holy sefiroth (divine emanations)
and is equated with the personalized angel
Ratziel (Raziel). According to Mathers, The
Kahbala Unveiled, Chochma is the 1st of God’s
creations, the only one of the supernal abstractions
which seems to have reached actual materializa¬
tion or personification. [Rf. Guignebert, The
Jewish World in the Time of Jesus; Sefer Yetzirah.}

Chochmael (Hochmael)—in Levi, Transcend¬
ental Magic, an angel of the sefiroth invoked in
conjuration rites.

Choesed [Hoesediel]

Chofniel—chief of the angelic order of bene
elohim (children of God), as listed in the Midrash
Bereshith Menucha.

Choriel—angel of the 8th hour of the day, ser¬
ving under Oscaebial. [Rf. Waite, The Lemegeton;
The Sixth and Seventh Books of Moses.]

Chorob—angel of the 10th hour of the day,
serving under Oriel.

Cbosniel (“cover”)—in Mosaic incantation
rites, an angel invoked for the conferring of good
memory and an open heart.

Cbrail (Chreil)—an angel in Mandaean lore.
[Rf Pognon, Inscriptions Mandaites des Coupes de
Khouabir .]

Chromme—corresponding angel of Nanael

Chrymos—an angel of the 5th hour of the
night, serving under Abasdarhon.

Chuabotheij—in the cabala, an angel of the
Seal.

Chur (Churdad)—in ancient Persian mythol¬
ogy, the angel in charge of the disk of the sun.

[Rf. Clayton, Angelology; Hyde, Historia Religionis
Veterum Persarum.]

Chuscha—one of 15 throne angels listed in
The Sixth and Seventh Books of Moses. For the
names of all 15, see Appendix.

Chushiel—one of numerous angelic guards of
the gates of the South Wind. [Rf Ozar Midrashim
II, 317.]

Chutriel—presiding angel of the Mire of Clay,
which is 5th of the 7 lodges of Hell (arka). [Rf.
the writings of the cabalist Joseph ben Abraham
Gikatilla.]

Cochabiel (Coahabiath)—spirit of the planet
Mercury, in cabala; derived from Babylonian
religious lore. [Rf. Lenormant, Chaldean Magic,
p. 26.] In Mosaic lore, and according to Cornelius
Agrippa in Three Books of Occult Philosophy III,
Cochabiel is one of 7 princes “who stand continu¬
ally before God and to whom are given the spirit
names of the planets.”

Cogediel—one of the 28 angels ruling the 28
mansions of the moon.

Cohabiting Glory—a title given the Shekinah
(q.v.) by Waite, The Secret Doctrine in Israel, in
designating her as “the guide of man on earth and
the womanhood which is part of him.”

Colopatiron—in Apollonius of Tyana, The
Nuctemeron, a genius (spirit) who sets prisons open;
also one of the genii of the 9th hour.

Comadiel—an angel of the 3rd hour of the
day, serving under Veguaniel.

Comary—an angel of the 9th hour of the
night, serving under Nacoriel.

Comato(s)—in Gollancz, Clavicula Salomonis,
an angel invoked in the exorcism of Wax.

Comforter—“the Comforter, which is the
Holy Ghost, whom the Father will send in my
name.” [Rf John 14:26; see Holy Ghost.]

Commissoros—one of the 4 angels of the
Spring. [Rf. de Abano, The Heptameron; Barrett,
The Magus II.]

Conamas—in occult magical operations, an
angel invoked in the exorcism of Wax.

Confessors—one of 12 (sic) orders of the
Celestial Hierarchy as enumerated in Heywood,
The Hierarchy of the Blessed Angels. The chief of
the order of confessors is the angel Barakiel (q.v.).

Coniel—in the cabala, a Friday angel resident
in the 3rd Heaven. He is invoked from the west.
In The Secret Grimoire of Turiel, Coniel is listed
among the messengers of the planet Jupiter.

Contemplation—a cherub (so named) in
Milton’s II Penseroso.

Cophi—in occult lore, an angel invoked in the
exorcism of Wax. [Rf Gollancz, Clavicula
Salomonis .]

Corabael—a Monday angel residing in the 1st
Heaven and invoked from the west. [Rf de Abano,
The Heptameron.]

Corael—an angel petitioned in magical prayer
for the fulfillment of the invocant’s desires. Corael
is invoked along with the angels Setchiel and
Chedustaniel in The Secret Grimoire of Turiel.

Corat—a Friday angel of the air resident in the
3rd Heaven and invoked from the east.

Core—one of the 4 angels of the Spring. Core
is mentioned as a governing spirit of this season in
Barrett, The Magus and de Abano, The Hepta¬
meron.

Coriel—an angel of the 7th hour of the night,
serving under Mendrion.

Corinne (fictional)—a female angel (so named)
in Jonathan Daniels, Clash of Angels.

Corobael [Corabael]

Cosel—an angel of the 1st hour of the night,
serving under Gamiel. [Rf. Waite, The Book of
Ceremonial Magic, p. 69.]

Cosmagogi—in the Chaldean cosmological
scheme, the 3 intellectual angelic guides of the
universe. [Rf. Aude, Chaldean Oracles of Zoroaster.]

... Crocell, teacher of geometry [89]

Cosmiel—the genius who accompanied the
17th-century Jesuit Athanasius Kircher on his
visits to various planets. Kircher tells of this
“ecstatic voyage” in his Oedipus Egyptiacus. [Rf
Christian, The History and Practice of Magic I,
p. 73.]

Cosmocrator—in Valentinian gnosticism,
Cosmocrator is ruler of the material cosmos in the
guise of Diabolos (the devil). His consort is
Barbelo (q.v.) and together “they sing praises to
the Powers of the Light,” which would indicate
that Cosmocrator is not wholly evil. [Rf. Pistis
Sophia .]

Covering Cherub—the covering cherub was,
according to Blake, “Lucifer in his former glory.”
[Rf. Blake, Vala.]

Craoscha [Sraosha]

Cripon—“a holy angel of God,” invoked in
magical rites, specifically in the conjuration of the
Reed. [Rf. Mathers, The Greater Key of Solomon ;
Waite, The Lemegeton.]

Crocell (Crokel, Procel, Pucel, Pocel)—once
of the order of potestates (i.e., powers), now a
great duke in Hell commanding 48 legions of
infernal spirits. Crocell confided to Solomon that
he expects to return to his former throne (in
Heaven). Meantime he teaches geometry and the
liberal arts. May be the same as Procel, in which
case his sigil is shown in Waite, The Book of
Ceremonial Magic, p. 211.

Crociel—an angel of the 7th hour of the day,
serving under Barginiel.

Crowned Seraph—the devil, 6-winged, is
pictured as a crowned seraph in his capacity of
tempter in Eden. [See reproduction in Wall,
Devils, p. 42.] According to Fabricius, the Devil
(Lucifer) could be distinguished from all seraphs
by his crown, worn by virtue of his office of light-
bearer.

Cruciel—an angel of the 3rd hour of the night,
serving under Sarquamich.

Ctarari—one of the 2 angels of Winter, the

[90] CUKBIEL I CYNABAL

other angel being Amabael. [Rf. de Abano, The
Heptameron .]

Cukbiel—an angel invoked in Syrian invoca¬
tion rites, as described in The Book of Protection
and in Budge, Amulets and Talismans. Cukbiel
figures in the “Binding [of] the Tongue of the
Ruler,” a special binding spell.

Cuniali—the genius (spirit) of association and
one of the governing genii of the 8th hour. [Rf.
Apollonius of Tyana, The Nuctemeron .]

Cupra—one of the Novensiles ( q.v .). Cupra is
the personification of light.

Curaniel—an angel of Monday, resident of
the 1st Heaven, invoked from the south.

Cureton—“a holy angel of God” invoked in
black magical conjurations, as described in the
grimoires. [Rf. Waite, The Book of Black Magic and
of Pacts.]

Curson [Purson]

Cynabal—a minister-angel serving under Var-
can (king of the air ruling on the Lord’s Day).
[Rf. Barrett, The Magus II; de Abano, The
Heptameron ; and Shah, Occultism , Its Theory and
Practice.]

■ t P'n tTr

>

Jacob Wrestling with the Angel by Delacroix.
The angel has been variously identified as Meta-
tron, Peniel, Sammael. Reproduced from
Rdgamey, Anges.

Daath (“knowledge”)—in the cabalistic system
of divine emanations, Daath combines the 2nd
and 3rd sefiroth (q.v.). [R/l Runes, The Wisdom of
the Kabbalah .]

Dabariel—variant for Radueriel. [Rf. 3 Enoch,
chap. 27.]

Dabria—one of the 5 “men” (actually angels)
who transcribed the 204 (or 94) books dictated by
Ezra. The other 4 heavenly scribes were Ecanus,
Sarea, Selemiah (Seleucia), Asiel. [Rf. Revelation
of Esdras IV.]

Dabriel—the heavenly scribe, equated with
Vretil (q.v.). Dabriel is also a Monday angel said
to reside in the 1st Heaven. He is invoked from the
north. [Rf de Abano, The Heptameron .]

Daden—in gnosticism, a great celestial power
dwelling in the 6th Heaven. [Rf Doresse, The
Secret Books of the Egyptian Gnostics.]

Daemon (demon)—one of 2 sets of watchers
or guardian angels, according to Hesiod in his
Works and Days. Also, “spirits of the men of the
golden age.” In Greek lore, daemons were

benevolent spirits, familiars, or angels. Socrates had
his daemon, an attending spirit. In Mead, Thrice-
Greatest Hermes, an invocation to Hermes is
addressed to “the Good Daimon Sire of all things
good, and nurse of the whole world,” where
Daimon, as Mead suggests, stands for the “father-
mother of the universe.” [Rf Glasson, Greek
Influence in feu/ish Eschatology, p. 69.]

Daeva (Deva)—in early Persian mythology, the
daevas were evil spirits created by Ahriman; but
in Hinduism they were divine and benevolent
spirits. In theosophy they constitute “one of the
ranks or orders of spirits who compose the hier¬
archy which rules the universe under the deity.”
[Rf. Spence, An Encyclopaedia of Occultism, p. 121.]

Daghiel [Dagiel]

Dagiel (Daghiel, Daiel)—an angel whose
dominion is over fish. According to Barrett, The
Magus, Dagiel is invoked in Friday conjuration
rites. He is addressed, in such rites as “great angel,
strong and powerful prince,” and is supplicated in
the name of the “star” Venus. [Rf. Trachtenberg,
fewish Magic and Superstition; The Book of the Sacred

93

[94] DAGON I DEGALIM

Dagon, the national god of the Philistines, com¬
monly represented with the body of a fish. A bas

relief reproduced from Schaff, A Dictionary of the

Bible.

Magic of Abra-Melin the Mage\ and de Claremont,
The Ancient's Book of Magic.]

Dagon—a fallen angel in Paradise Lost I, 457.
To the ancient Phoenicians, however, Dagon was
a national god, represented with the face and hands
of a man and the body of a fish.

Dagymiel—a governing angel of the zodiac.
[Rf. Cornelius Agrippa, Three Books of Occult
Philosophy III.]

Dahak [ Ahriman, the Satan of Persia]

Dahariel (Dariel)—in Pirke Hechaloth, a guard
of the 1st Heaven, and an angel of the order of
shinanim (q.v). In Hechaloth Rabbati Dahariel is
a guard of the 5th Heaven.

Dahavauron—prince of the face and one of
the angelic guards of the 3rd Heaven. [Rf. Ozar
Midrashim I, 117.]

Dahaviel (Kahaviel)—one of the 7 guards of
the 1st Heaven. [Rf. Hechaloth Rabbati.]

Dahnay—one of the “holy angels of God”
who, nevertheless, may be invoked in black-magic
conjurations, as prescribed in the grimoires. [Rf.
Waite, The Book of Black Magic and of Pacts.]

Dai (Dey)—in The Sixth and Seventh Books of

Moses, an angel of the order of powers. In ancient
Persian lore, Dai was the angel of December.

Daiel [Dagiel]

Daimon [Daemon]

Daktha—one of 7 shining gods of Vedic
religion. [See Adityas.]

Dalkiel—angel of Hell, ruler of Sheol, and
equated with Rugziel (q.v.). In Baraita de Massachet
Gehinnom, Dalkiel operates in the 7th compartment
of the underworld, “punishing 10 nations,” and
serving under orders of Duma(h), who is the angel
of the stillness of death. [See writings of Joseph
Gikatilla ben Abraham (1248-1305).]

Dalmai(i) (Dalmay, Damlay)—in occultism,
“a holy angel of God” invoked in the exorcism of
fire. [Rf. Grimorium Verum ; The Book of Ceremonial
Magic.]

Dalquiel—in the cabala, one of the 3 princes
of the 3rd Heaven, the other 2 being Jabniel and
Rabacyal. All 3 rule over fire, under the ethnarchy
of Anahel. Dalquiel’s special aide is the angel
called Oul (q.v.).

Damabiah—an angel of the order of angels,
with dominion over naval construction. Damabiah
is one of the 72 angels bearing the name of God
Shemhamphorac. His corresponding angel is
Ptebiou. For the sigil of Damabiah, see Ambelain,
La Kabbale Pratique, p. 294.

Damabiath—an angel of the order of powers,
invoked in cabalistic rites. He manifests in the
form of a beautiful mortal via the 5th seal. [Rf.
The Sixth and Seventh Books of Moses.]

Dameal—a Tuesday angel resident in the 5th
Heaven. He is invoked from the east. [Rf. de
Abano, The Heptameron ; Barrett, The Magus II.]

Dameb’el—one of the 72 angels ruling the 72
quinaries of the zodiac, according to Runes, The
Wisdom of the Kabbalah.

Damiel—angel of the 5th hour, serving under
the rulership of Sazquiel; or angel of the 9th hour,
serving under the rulership of Vadriel. Damiel is

invoked in the conjuration of the Sword. [ Rf.
Waite, The Lemegeton; Mathers, The Greater Key
of Solomon.]

Damlay [Dalmai]

Daniel (“God is my judge”)—an angel of the
order of principalities, according to Waite, The
Lemegeton. Daniel (as Danjal) is one of a troop of
fallen angels, listed in Enoch I. In the lower regions
he exercises authority over lawyers. His sigil is
reproduced in Ambelain, La Kabbale Pratique, p.
289. On the other hand, according to Barrett, The
Magus, Daniel is a high holy angel (one of 72) who
bears the name of God Shemhamphorae.

Danjal [Daniel]

Dara—in Persian mythology, angel of rains and
rivers. [Rf. The Dabistan, p. 378.]

Darbiel—an angel of the 10th hour of the day,
serving under Oriel. [Rf Waite, The Lemegeton.]

Dardael [Dardiel]

Darda’il—in Arabic lore a guardian angel
invoked in rites of exorcism. [Rf Hughes, A
Dictionary of Islam, “Angels.”]

Dardariel—chief ruling angel of the 11th hour
of the night.

Dardiel—one of the 3 angels of the Lord’s Day,
the other 2 angels being Michael and Hurtapel.
[Rf Barrett, The Magus II; de Abano, The
Heptameron.]

Daresiel—an angel of the 1st hour of the day,
serving under Samael.

Dargitael—in hechaloth lore (Ma’asseh Merk-
abah ), an angelic guard of the 5th heavenly hall.

Dariel [Dahariel]

Dark Angel, The—the angel-man-God who
wrestled with Jacob at Peniel, an incident related
in Genesis 32:30. Variously identified as Michael,
Metatron, Uriel, or the Lord Himself. According
to The Zohar (Vayishlah 170a) the angel was
Samael, “chieftain of Esau.” In Talmudic sources,
the angel was Michael-Metatron. According to
Clement of Alexandria, the angel was the Holy

...the Dark Angel, wrestled Jacob [95]

Ghost. [Rf. Clement of Alexandria Instructor I, 7,
and, for Talmudic sources, Ginzberg, The Legends
of the Jews V, 305.] The subject is illustrated by
Rembrandt and Dore, among others.

Darkiel—one of the numerous angelic guards
of the gates of the South Wind. [Rf Ozar Mid-
rashim II, 316.]

Darmosiel—an angel of the 12th hour of the
night, serving under Sarindiel.

Darquiel—an angel of Monday, residing in the
1st Heaven. He is invoked from the south. [Rf.
Barrett, The Magus II; de Abano, The Hepta¬
meron.]

Daryoel—variant form of Radueriel. [Rf.
3 Enych, chap. 27.]

Dasim—one of the 5 sons of the Muslim fallen
archangel Iblis or Eblis. Dasim is the demon of
discord. The other 4 sons are Awar, demon of
lubricity; Sut, demon of lies; Tir, demon of fatal
accidents; Zalambur, demon of mercantile dis¬
honesty.

Daveithe—in gnosticism, one of the 4 great
luminaries surrounding the Self-Begotten (i.e.,
God).

David—one of the 7 archons in gnosticism,
according to the Catholic Encyclopedia, “Gnosti¬
cism.”

Days—in the view of Theodotus, angels are
called days. See “Excerpts of Theodotus” in the
Ante-Nicene Fathers Library.

Dealzhat—in Mosaic cabalistic lore, a mighty
and secret name of God, or a great luminary whom
Joshua invoked (along with the name of Baahando)
to cause the sun to stand still—an incident related
in Joshua 10:12-13.

Degaliel—an angel’s name found inscribed on
the 3rd pentacle of the planet Venus. [Rf Mathers,
The Greater Key of Solomon; Shah, The Secret
Lore of Magic, p. 49.]

Degalim—an angelic suborder of the Song-
Uttering Choirs, serving under Tagas. [Rf 3
Enoch.]

[96] DEHARHIEL / DOUTH

Deharhiel—in hechaloth lore ( Ma’asseh Merk-
abati), an angelic guard of the 5 th heavenly hall.

Deheborym—in the Pirke Hechaloth, an
angelic guard of the 1st Heaven.

Deliel—one of the angels of the 4th chora or
altitude invoked in magical prayer, as set forth in
The Almadel of Solomon. Cornelius Agrippa cites
Deliel as a governing angel of the zodiac. [ Rf.
Three Books of Occult Philosophy III.]

Delukiel—one of the angelic guards of the 7th
Heaven. [Rf. Ozar Midrashim I, 119.]

Demiurge (Demiourgos)—the gnostic writer
Basilides called Demiurge the great archon (ruler).
To Valentinus he was “an angel like God” and
identified with the God of the Jews. Demiurge
has always been identified with Mithras. A title for
the Demiurge, “Architect of the Universe,”
denotes or suggests that it was Demiurge, not
God, who formed the world, at the instance of
En Soph, the Unknowable. [Rf. Legge, Fore¬
runners and Rivals of Christianity, p. 107 fn.;
Irenaeus, Contra Haereses I, 1.] In the cabala, says
Westcott in his The Study of the Kabalah, the Greek
Demiourgos is Metatron.

Demon [Daimon]

Demoniarch—a title for Satan. [Rf. Schneweis,
Angels and Demons According to Lactantius, p. 105.]

Deputies—in his “Of Angels, Genii, and
Devils” Voltaire speaks of deputies as an order of
angels, “one of 10 classes in Talmud and Targum.”

Deputy Angels—in Jewish magic, the deputy
angels are the tnetnunim, a class of spirits who
appear to do the invocant’s bidding when
properly invoked. Usually they are regarded as
evil, but Eleazar of Worms (13th-century sage)
insists they are holy angels. [Rf. Trachtenberg,
Jewish Magic and Superstition .]

Deramiel—an angel serving in the 3rd Heaven,
as cited in The Sixth and Seventh Books of Moses.

Derdekea—a heavenly female power who
descends to earth for the salvation of man. In the
gnostic Paraphrase of Shem, Derdekea is referred
to as the Supreme Mother. [See Drop.]

Destroying Angel (Angel of Destruction)—a
term for the angel of death. David met and
appeased the destroying angel at Mt. Moriah. In
The Book of Wisdom (ed. Reider) the destroying
angel is Kolazonta, the “chastiser.” The Danites,
a Christian band organized for secret assassination,
were called “Destroying Angels.” They were
incorrectly associated with the early Mormon
Church. [Cf. Manoah of the Danite clan in Judges
13 :2; Rf Jobes, Dictionary of Mythology, Folklore
and Symbols.]

Destroying Angel of the Apocalypse—

Abaddon or Apollyon, who is also called “chief
of the demons of the 7th dynasty.” This is
according to Christian demonologists, says Grillot
in A Pictorial Anthology of Witchcraft, Magic and
Alchemy, p. 128.

Devatas—in Vedic lore, the devatas are
analogous to the Judaeo-Christian angels. The
term is often used interchangeably with the suryas
(q.v.).

Devil, The [Satan]

Dey [Dai]

Diabolus or Diabolos [Asteroth]—to Bunyan
in his Holy War, Diabolus is the devil. His aides in
the war against Shaddai (God) include Apollyon,
Python, Cerberus, Legion, Lucifer, and other
“diabolonians.”

Dibburiel—variant form of Radueriel. [R/.
3 Enoch, chap. 27.]

Didnaor—an angel mentioned in The Book of
the Angel Raziel (Sefer Raziel).

Dina—a guardian angel of the Law (Torah)
and of wisdom. Dina is also known as Yefefiah
and as Iofiel). He is credited with having taught 70
languages to souls created at the time of Creation.
He dwells in the 7th Heaven. [R/. Revelation of
Moses in M. Gaster, Studies and Texts in Folklore .]

Diniel —an angel invoked in Syriac incantation
rites. Diniel is also cited as one of the 70 childbed
amulet angels. In The Book of Protection he is
grouped with Michael, Prukiel, Zadikiel, and
other “spellbinding angels” in the “binding [of]

the tongue of the ruler.” [Rf. Budge, Amulets and
Talismans, p. 278.]

Dirachiel—one of the 28 angels ruling the 28
mansions of the moon. In the view of Barrett,
The Magus II, Dirachiel is an “extra” among the
7 Electors of Hell.

Dirael—in hechaloth lore ( Ma’asseh Merk-
ahah), an angelic guard of the 6th heavenly hall.

Divine Beasts—the holy hayyoth (q.v.).

Divine Wisdom—in the cabala, divine wis¬
dom or chochma is the 2nd of the holy sefiroth,
and personified in the angel Raziel (q.v.).

Djibril (Jibril, Gabriel)—called, in the Koran,
the “Faithful Spirit.”

Dobiel [Dubbiel]

Dodekas—in Valentinian gnosticism, divine
powers operating under the rule of Ogdoas (q.v.).

Dohel [Boel]

Dokiel—“the weighing angel” or, as Dokiel is
called in The Testament of Abraham XIII, “the
archangel who is like the sun, holding the balance
in his hand.” The name is derived from Isaiah
40:15: “by the dust [dk] in the balance.”

Domedon-Doxomedon—described as the
“aeon of aeons” and one of the Ogdoas (q.v.).
[Rf. Doresse, The Secret Books of the Egyptian
Gnostics, p. 178.]

Domiel (Dumiel; Abir Gahidriom)—in Mer-
kabah mysticism, a guardian angel of the 6th hall
of the 7th Heaven. Domiel is an archon, “prince
of majesty, fear, and trembling.” He is also a ruler
of the 4 elements. [Rf. Barrett, The Magus ; Schwab,
Vocabulaire de I’Angelologie.] As the gatekeeper of
Hell, says Scholem, Major Trends in Jewish
Mysticism, p. 362, Domiel is mistakenly confused
with Duma.

Dominations (dominions, lords, lordships)—in
the Dionysian scheme, the dominations rank 4th
in the celestial hierarchy. In Hebrew lore they are
the hashmallim, according to Barrett, The Magus,
where the chief of the order is given as Hashmal or

...Donquel, invoked to procure women [97]

Zadkiel. Says Dionysius: “they regulate angels’
duties and are perpetually aspiring to true lordship;
through them the majesty of God is manifested.”
The order is headed by Pi-Zeus(in horoscopy). [Cf
Colossians 1:16: “Dominions or principalities or
powers” and Enoch II, 20:1: “lordships and
principalities and powers.”] In The Book of Enoch,
lordships is given in lieu of dominions or domina¬
tions. Emblems of authority: sceptres, orbs.

Dominion—the name of “the oldest angel,”
according to Philo. [Rf Mead, Thrice-Greatest
Hermes .]

Domos—an angel invoked in magical opera¬
tions; also one of the 12 names for the Evil Eye.
A variation of Domol. [Rf. Budge, Amulets and
Talismans.]

Donachiel—in occult lore, an angel invoked
to command demons. [Rf. Mathers, The Greater
Key of Solomon.]

Donahan—in the cabala, an archangel sum¬
moned in magical rites. [Rf The Sixth and Seventh
Books of Moses.]

Donel—one of numerous angelic guards of the
gates of the South Wind. [Rf. Ozar Midrashim II,
316.]

Doniel—one of the 72 angel rulers of the
zodiac. [Rf Runes, The Wisdom of the Kabbalah.]

Donquel—a prince (angel) of love invoked to
procure the woman of an invocant’s desire. [Rf.
Waite, The Book of Ceremonial Magic, p. 301.]

Doremiel—a Friday angel invoked from the
north. [Rf. de Abano, The Heptameroir, Barrett,
The Magus.]

Dormiel—one of numerous angelic guards of
the gates of the East Wind. [Rf. Ozar Midrashim
11,316.]

Doucheil—an angel in Mandaean lore. [Rf
Pognon, Inscriptions Mandaites des Coupes de
Khouabir .]

Douth—one of the 9 angels that “run together
throughout the heavenly and earthly places,” as

DOXOMEDON / DYNAMIS

[98]

recorded in The Gospel of Bartholomew, p. 177,
where the names of the 9 angels are revealed by
Beliar to Bartholomew.

Doxomedon —one of the great luminaries
cited in the gnostic Revelations of Zostrian.

Dracon —an angel of the 6th hour of the night,
serving under Zaazonash. [Rf. Waite, The
Lemegeton, p. 69.]

Dragon —in Revelation 12:9, Satan is termed
“the great dragon . . . that old serpent” who was
“cast out into the earth,” along with the angels
who followed him. In Psalms 91:13, “the saints
shall trample the dragon under their feet.”
Michael (St. Michael) is usually represented as the
slayer of the dragon. He is thus the forerunner of
St. George. In classical legend, the dragon guarded
the golden apples in the garden of Hesperides.
In gnosticism, dragon is a term for the angel of
dawn. [Rf. Jobes, Dictionary of Mythology, Folklore
and Symbols.]

Dramjtzod —an angel of the 6th hour of the
night, serving under Zaazonash.

Dramozin —an angel of the 8th hour of the
night, serving under Narcoriel.

Drelmeth —an angel of the 3rd hour of the
day, serving under Veguaniel.

Drial —one of the angelic guards stationed in
the 5th Heaven. [Rf Pirke Hechaloth.]

Drop —in the gnostic Berlin Codex, a female
heavenly power who descends to earth for the
salvation of mankind. [See Derdekea.]

Drsmiel —an evil angel, one of the nomina
barbara, summoned in conjuration rites for separa¬
ting a husband from his wife. [Rf M. Gaster, The
Sword of Moses.]

Dubbiel (Dubiel, Dobiel—“bear-god”)—
guardian angel of Persia and one of the special
accusers of Israel. It is rumored that Dubbiel once
officiated in Heaven for 21 days as proxy for
Gabriel when the latter (over whom Dubbiel
scored a victory) was in temporary disgrace. [Rf
Talmud Yoma 79a.] In the light of the legend that
all 70 or 72 tutelary angels of nations (except
Michael, protector of Israel) became corrupted

Vision of the ram and the he-goat (Rf. Daniel 8) with Daniel kneeling before the angel Gabriel.
From Strachan, Pictures from a Mediaeval Bible. [Note—The ram represents the kings of Media and
Persia, while the he-goat represents the king of Greece.]

[ 99 ]

Woodcut from the Cologne Bible. Left, Michael spearing the dragon (also known as the devil
and Satan). Center, the beast with the 7 crowned heads. Right, a beast with horns like a lamb, and
fire dropping from heaven. Illustration for Revelation 12, 7-10 and 13, 1. From Strachan,
Pictures from a Mediaeval Bible.

through national bias, Dubbiel must be regarded
corrupt and an evil angel, a demon.

Duchiel —an angel invoked in Solomonic
magic for commanding demons. [Rf. Mathers,
The Greater Key of Solomon.]

Duhael —an angel of non-Hebraic origin. \R[
Trachtenberg, Jewish Magic and Superstition, p. 99.]

Duma(h) or Douma (Aramaic, “silence”)—
the angel of silence and of the stillness of death.
Duma is also the tutelary angel of Egypt, prince
of Hell, and angel of vindication. The Zohar
speaks of him as having “tens of thousands of
angels of destruction” under him, and as being
“chief of demons in Gehinnom [i.e., Hell] with
12,000 myriads of attendants, all charged with the
punishment of the souls of sinners.” [Rf. Muller,
History of Jewish Mysticism.] In the Babylonian
legend of the descent of Istar into Hades, Duma
shows up as the guardian of the 14th gate. [Rf.
Forlong, Encyclopedia of Religions .] Duma is a
popular figure in Yiddish folklore. I. B. Singer’s
Short Friday (1964), a collection of stories, men¬
tions Duma(h) as a “thousand-eyed angel of
death, armed with a fiery rod or flaming sword.”

Dumariel —an angel of the 11th hour of the
night, serving under Dardariel. [Rf. Waite, The
Lemegeton .]

Dumiel [Domiel]

Dunahel [Alimiel]

Durba’il —in Arabic lore a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Duvdeviyah —one of the many names of the
angel Metatron.

Dynamis (or Dunamis)—one of the 7 aeons
who, as is said of Pistis Sophia, procreated the
superior angels. In gnosticism, Dynamis is the
chief male personification of power, just as Pistis
Sophia is chief female personification of wisdom.
Cf. Matthew 26:64: “Hereafter shall ye see the
Son of man sitting on the right hand of power.”
[See Preisendanz, Papyri Graecae Magicae II.] In
hechaloth lore, according to Scholem in Jewish
Gnosticism, Merkabah Mysticism, and Talmudic
Tradition, Dynamis is a secret name of Metatron.
Steiner, The Work of the Angels in Man’s Astral
Body, equates Dynamis with Mights.

The Elders in the Mystic Procession by

Dor6. Illustration to Canto 29 of Dante’s
Purgatorio. From Dante, The Divine Comedy,
translated by Lawrence Grant White.

Ea [Taurine Angel]

Ebed —one of the many names of the angel
Metatron.

Eblis (Iblis, Haris—“despair”)—in Persian and
Arabic lore, Eblis is the equivalent of the Christian
Satan. As an angel in good standing he was once
treasurer of the heavenly Paradise, according to
Ibn Abbas in Jung’s Fallen Angels in Jewish, Christ¬
ian and Mohammedan Literature. Beckford in the
oriental romance Vathek introduces Eblis thus:
“Before his fall he [Eblis] was called Azazel. When
Adam wa$ created, God commanded all the angels
to worship him [Adam], but Eblis refused.” Cf.
Koran, sura 18; also the legend related in Ginzberg,
The Legends of the Jews I, 63: “Me thou hast
created of smokeless fire, and shall I reverence a
creature made of dust?” Thereupon God turned
Eblis into a shetan (devil) and he became the father
of devils. To Augustine ( Enchiridion, 28) and to
Mohammed (in the Koran) Eblis is a jinn rather
than an angel or a fallen angel. The Arabs have 3
categories of spirits: angels, jinn (good and evil),
and demons. There is a tradition that the great

grandson of Eblis was taught by Mohammed
certain suras of the Koran. [Rf. The Encyclopaedia
of Islam m, 191.]

Ebriel —the 9th of the 10 unholy sefiroth ( q.v .).
[Rf Isaac ha-Cohen of Soria’s texts.]

Ebuhuel— an angel of omnipotence, one of 8, as
recorded in The Sixth and Seventh Books of Moses.
Ebuhuel may be invoked in cabalistic conjura¬
tions.

Ecanus (Elkanah)—as noted in the apocalyptic
Esdras (IV Esdras, 14:42) Ecanus is one of 5 “men”
(i.e., angels) who, on orders from God, transcribed
the 94 (or 204) books dictated to them by Ezra.
The 5 “men” were, including Ecanus, Sarea,
Dabria, Selemia, Asiel. Some versions give Ethan
for Ecanus. Of the books, 70 were to be kept
hidden, “reserved for the wise among the Jews.”
These contained esoteric knowledge; the rest were
for public use.

Efchal (Efchiel)—another name for the angel
Zophiel? [See The Book of the Angel Raziel 1,42b;
Schwab, Vocahulaire de I’Angelologie; West, “Names

101

[102] EFNIEL I ELDERS

of Milton’s Angels,” in Studies in Philology XLVII,
2 (April 1950).]

Efniel—an angel belonging to the order of
cherubim. In The Book of the Angel Raziel, the
name Efniel, which occurs there, might have been
Milton’s inspiration (says R. H. West, quoted in
the Efchal entry) for Zephon.

Egibiel—one of the 28 angels governing the
28 mansions of the moon. [See Appendix for the
names of all 28 angels.]

Egion—in hechaloth lore ( Maasseh Merkabah),
an angelic guard of the 7th heavenly hall.

Egoroi [Grigori]

Egregori [Grigori]

Egrimiel (Egrumiel)—in Pirke Hechaloth, an
angelic guard stationed in one of the halls of the
6th Heaven.

Eheres—in occult lore, an angel invoked in the
exorcism of Wax. [Rf. Clavicula Salomonis; Shah,
Occultism, Its Theory and Practice, p. 25.] Lewis
Spence claims that the name is “attributed to the
Holy Spirit.”

Eiael—an angel with dominion over occult
sciences, longevity, etc. Eiael is also one of the 72
angels bearing the mystical name of God Shem-
hamphorae. His corresponding angel is Abiou.
The sigil of Eiael is reproduced in Ambelain, La
Kabbale Pratique, p. 294. When Eiael is conjured
up, the invocant must recite the 4th verse of
Psalm 36.

Eighth Heaven—this Heaven in Hebrew is
called Muzaloth. Enoch II says it is the home of the
12 signs of the zodiac; but the 9th heaven is also
given as the home of the signs.

Eimilus—in Apollonius of Tyana, The Nucte-
meron, a genius (angel) with dominion over fruit.
He serves also as one of the genii of the 6th hour.

Eisheth Zenunim (Isheth Zenunim)—in Zoh-
aristic cabala, an angel of whoredom or prostitu¬
tion, one of the 4 mates of the evil Sammael ( q.v .).

The other 3 angels in the profession are Lilith,
Naamah, and Agrat bat Mahlah(t).

Eistibus—genius of divination, one of the genii
of the 4th hour.

El (pi. elohim)—a term for God or angel. In
Canaanitish epic lore, El is the angel who begot
Shahar and Shalim by a mortal woman.

Eladel—one of the 72 angels ruling the zodiac,
as listed in Runes, The Wisdom of the Kabbalah.

El-Adrel—in Shah, The Secret Lore of Magic,
p. 248, a genius (angel) who is invoked to bring
the invocant the music of his choice. El-Adrel is
mentioned in the Book of Powers.

Elamiz—an angel of the 11th hour of the night,
serving under Dardariel. [Rf Waite, The Leme-
geton, p. 70.]

Elamoi—in Solomonic conjuring rites, a spirit
invoked in prayer by the Master of the Art. [Rf.
Grimorium Verum.J

El Auria—angel of flame. El Auria is equated
with Ouriel or Uriel.

Elders—the Revelation of St. John speaks of
24 Elders sitting on 24 thrones around the throne
of God, clothed in white garments, “having each
a harp and golden bowls full of incense, which are
the prayers of the saints.” According to Charles,
Critical Commentary on the Revelation of St. John
(p. 130), the Elders are angels, acting as “angeli
interpretes” to John. They constitute, Charles
believes, “a college or order of angels,” deriving
originally from the 24 Babylonian star-gods, and
are the angelic representatives of the 24 priestly
orders. In Enoch II (Slavonic Enoch), the Elders
are to be found in the 1st of the 7 heavens. In the
pseudepigraphical Vision of Paul the 24 Elders are
among cherubim and archangels in Heaven,
“singing hymns.” Dante in Purgatorio, canto 29,
speaks of the “four and twenty elders, two-by-two,
upon their brows crowns of fleurs-de-lis.”
Gustave Dor£ did an engraving for The Divine
Comedy showing the Elders in mystic procession.
Prudentius (Latin Christian poet, 4th-5th century

[ 103 ]

St. John and the Twenty-four Elders in Heaven by Diirer. From Willi Kurth, The Complete
Woodcuts of Diirer.

[ 104 ] ELECT ONE / ELORKHAIOS

C.E.) describes the Elders in a poem called “Dip-
tychon,” written to accompany paintings or
mosaics for a church [Rf. Cockerell, Book of the
Old Testament Illustrations].

Elect One, The—in Enoch I (The Book of
Enoch), the elect one is identified as Metatron (q.v.)
and the Son of Man, or the lord of spirits.

Electors—in Conybeare, The Testament of
Solomon, there are 7 planetary spirits or angels of
Hell, the notion deriving from the maskim of the
Akkadians. The 7 are: Barbiel (under the rule of
Zaphiel), Mephistophiel (under Zadkiel), Ganael
(under Apadiel and Camael), Aciel (under
Raphael), Anael (under Haniel), Ariel (under
Michael), Marbuel (under Gabriel). In the Magia
Naturalis et lnnaturalis, the electors are fiends (not
angels), and their names are given as: Dirachiel,
Amnodiel, Adriel, Amudiel, Tagriel, Annixiel,
Geliel, Eequiel. Agrippa’s list of the 7 electors,
which more or less agrees with the list in The
Testament of Solomon, has Bludon and Apadiel in
place of Anael and Ganael.

Eleinos—in gnostic lore, one of the powers or
aeons. [Rf Doresse, The Secret Books of the Egyptian
Gnostics.]

El El—one of the angelic guards of the gates of
the North Wind. Cited in Ozar Midrashim II, 316.

Eleleth (Heleleth)—in the Apocryphon of John,
one of the 4 luminaries that stand around the
arch-aeon Autogenes. [Cf Phronesis; see Heleleth.]

Elemiah—one of the 8 seraphim of the Tree
of Life in the Book of Yetsirah, and an angel (one of
72) bearing the mystical name of God Shemham-
phorae. Elemiah rules over voyages and maritime
expeditions. His corresponding angel is Senacher.
For the sigil of Elemiah, see Ambelain, La Kabbale
Pratique, p. 260.

Eliel (Elael)—in Montgomery’s Aramaic Incan¬
tation Texts from Nippur, an angel “that may be
invoked in ritual magic.”

Elijah (Gr. Elias—“my God is Jehovah”)—in
the Old Testament, 2 Hebrew patriarchs were
translated to Heaven while they were still in the
flesh: God “took” Enoch (Genesis 5); Elijah was

transported in a fiery chariot (II Kings 2:11).
Enoch was transformed into the angel Metatron;
Elijah into Sandalphon (although there is a legend
that Elijah was an angel from the very beginning:
“one of the greatest and mightiest of the fiery
angel host”). Another legend relates that Elijah
fought the angel of death, subdued him, and
would have annihilated him but for the interven¬
tion of God (Who had, it seems, further use for
the angel of death—at least, for this particular
one). In Talmud there is a similar tale relating to
Moses’ encounter with an angel of death—in fact,
with several of them. Malachi 4:5 prophesies that
Elijah would be the forerunner of the Messiah. In
Luke, Elijah appears with Moses on the Mount of
Transfiguration, in conversation with Jesus. In
Heaven, according to Pirke Rabbi Eliezer, Elijah is
the “psychopomp whose duty is to stand at the
crossways of Paradise and guide the pious to their
appointed places.” The hasidic Rabbi Elimelekh of
Lizhensk (d. 1786) referred to Elijah after his
transfiguration as the “Angel of the Covenant”
(q.v.). In Jewish homes, at Passover festivals, the
cup of Elijah is filled with wine, and a place is left
vacant at the seder for him, “the expected guest.”
[Rf Ginzberg, The Legends of the Jews.] The
British Museum, Oriental Division, owns a
manuscript (6673) showing Elijah eating the fruit
of the Tree of Life in Paradise, at which he is
joined by Enoch. The drawing is reproduced in
Budge, Amulets and Talismans, p. 277. Blake, in his
Marriage of Heaven and Hell, pictures Elijah as a
composite devil and angel. “I beheld the Angel
who stretched out his arms embracing the flame
of fire, and he was consumed and arose as Elijah.
Blake adds a note: “This Angel, who is now
become a Devil, is my particular friend.”

Elilaios—in gnosticism, Elilaios is one of 7
archons, resident of the 6th Heaven. [Rf. “Gnosti¬
cism,” Catholic Encyclopedia ; Doresse, The Secret
Books of the Egyptian Gnostics.]

Elim (‘ ‘trees”; in Hebrew, “mighty ones”)—
the guardian angel of Libbeus the Apostle. The
term elim also denotes a high order of angels
(mentioned in 3 Enoch) along with the orders of
erelim and tafsarim (q.v.).

Elimelech (“my God is king”)—an angel of
Summer, according to R. M. Grant, Gnosticism
and Early Christianity, p. 43, who claims the name
is derived from Enoch I, 82:13-20. Associated
with the angel He’el, “leader of the heads of
thousands.”

Elimiel —in Jewish cabala, the angel (spirit,
intelligence) of the moon.

Eliphaniasai —an angel of the 3rd chora or
altitude invoked in magical prayer, as set forth in
The Almadel of Solomon.

Elion or Elyon (Phoenician, “the most high”)
—an aide to Ofaniel in the 1st Heaven. Elion is
an angel invoked in the conjuration of the Reed;
also a ministering angel. By invoking Elion, Moses
was able to bring down hail on Egypt at the time
of the plagues. Elion is also the deity of Melchi-
zedek whom Abraham is represented to have
identified with Yahweh (God). Cf. Genesis 14,18,
19, 22. [Rf. Forlong, Encyclopedia of Religions .]

Elkanah [Ecanus]

Eloa —the great (male) angel in Klopstock, The
Messiah. In Alfred de Vigny’s poem “Eloa” (1823)
it is the name of a female angel born of a tear shed
by Jesus.

Eloai —according to Origen, one of the 7
archons in the Ophitic (gnostic) system.

Eloeus —in Phoenician mythology, one of the
7 elohim (angels) of the presence, builders of the
universe. In Ophitic (gnostic) lore, he is one of 7
potentates, rulers of the 7 Heavens, who constitute
the Hebdomad. [Rf. Epiphanius, Penarion .]

Elogium —an angel who rules over the month
ofElul (September), in the Hebrew calendar. [Rf
Schwab, Vocabulaire de I'Angelologie.] Ordinarily
the ruling angel of September is Uriel (Zuriel).

Eloha (pi. Elohaym or Elohim)—an angel of
the order of powers, as named in The Sixth and
Seventh Books of Moses. Eloha is summoned up in
conjuring rites by cabalists.

Eloheij —an angel of the Seal, as cited in The
Sixth and Seventh Books of Moses.

...Elijah, the expected guest [10 5]

Elohi —an angel invoked in the exorcism of
fire. Elohi is 5th of the angelic hierarchies answer¬
ing to the 10 divine names. In Solomonic conjura¬
tion rites, Elohi is invoked in prayer by the Master
of the Art. [Rf. Spence, An Encyclopaedia of
Occultism ; Mathers, The Greater Key of Solomon.]
According to Mathers, when the name of Elohi is
pronounced “God will dry up the sea and the
rivers.”

Elohim —in Hebrew, elohim stands for Jehovah
(YHWH) in the singular or plural. The term
derives from the female singular “eloh” plus the
masculine plural “im,” God thus being conceived
originally as androgynous. In I Samuel 28:13,
where the woman (not the witch) of Endor tells
Saul “I saw gods [the Hebrew here gives elohim]
ascending out of the earth,” the word would seem
to designate spirits of the departed (from below,
not from above) rather than God or gods. In The
Zohar (Numbers 208b), Rabbi Isaac, commenting
on the passage in Deuteronomy “And God
[Elohim] came to Balaam,” says: “What we have
learnt is that Elohim in this passage designates an
angel, because sometimes the angel is called by the
superior name.” In the Mirandola listing of the
celestial hierarchy, the elohim rank 9th (where
Dionysius gives the order as angels). In the Book
of Formation, elohim is listed 7th of the 10 sefiroth
and corresponds to netzach (victory). See Blake’s
drawing, “Elohim Giving Life to Adam.”

Eloi (Eloiein)—one of the 7 angels created by
Ildabaoth “in his own image.” [Rf. King, The
Gnostics and Their Remains, p. 15.]

Eloiein (Eloi)—one of the 7 archons (celestial
powers) in gnostic cosmology. [Rf. “Gnosticism,”
Catholic Encyclopedia.]

Elomeel (Ilylumiel)—in Enoch lore ( Enoch I,
82:14), one of the leaders of the angels of the
seasons.

Elomnia (Elomina)—one of the 5 chief angel
princes of the 3rd altitude. [Rf. The Almadel of
Solomon.]

Elorkhaios —a mysterious entity to whom the
secrets of creation were divulged, as related in the
gnostic Paraphrase of Shem.

[106] ELUBATEL / ESCHIEL

Elubatel —one of the 8 angels of omnipotence.
Two angels of omnipotence in The Sixth
and Seventh Books of Moses are Ebuhuel and
Atuesuel. They are conjured in the citation of
Leviathans. In the dismissal, each angel’s name
“must be called 3 times toward the 4 quarters of
the earth, and 3 times must be blown with the
horn.”

Emekmiyahu —one of the many names of the
angel Metatron.

Emial —in occultism, an angel invoked in the
exorcism of the Bat. [Rf. Mathers, The Greater Key
of So/omon.]

Emmanuel (“God with us”)—the angel in the
fiery furnace who appeared beside Sidras, Misac,
and Abednego. In conjuring rites, Emmanuel is
summoned up under the 3rd Seal. In de Vigny’s
poem “Le Deluge,” Emmanuel is the name of an
angel as well as the name of the son of an angel by
a mortal woman. In the cabala, Emmanuel is a
sefira of Malkuth (the Kingdom) in the Briatic
world. [Rf. Ambelain, La Kabbale Pratique.]

Empire —an angelic order cited in lieu of
virtues in White, A History of the Warfare of
Science with Theology in Christendom.

Empyrean —in Christian angelology, the em¬
pyrean is the abode of God and the angels. To
Ptolemy, it is the 5th Heaven, seat of the deity, as
it is to Dante and Milton.

Enediel —one of the 28 angels governing the
28 mansions of the moon. Enediel is, specifically,
a spirit of the 2nd day of the moon in its waning
phase. [Rf. Barrett, The Magus II; Levi, Trans¬
cendental Magic.]

Eneije —in occult lore, an angel of the Seal
invoked in magical rites.

Enga —one of the ineffable names of God used
in Monday conjurations addressed to Lucifer. [Rf.
Waite, The Book of Black Magic and of Pacts.]

Enoch-Metatron —the patriarch Enoch, on
his translation to Heaven (Genesis 5:24), became
Metatron, one of the greatest of the hierarchs,
“king over all the angels.” Cf. the Assyrian legend

in the Epic of Izdubar. On earth, as a mortal, Enoch
is said to have composed 366 books (the Enoch
literature). Legend has it that Enoch-Metatron is
twin-brother to Sandalphon ( q.v .); that when he
was glorified he was given 365,000 eyes and 36
pairs of wings. [Rf. Ginzberg, The Legends of the
Jews I.] The spectacular mode of Elijah’s convey¬
ance to Heaven, as reported in II Kings 2, had, it
seems, an earlier parallel in the case of Enoch, for
the latter also was whisked away “in a fiery chariot
drawn by fiery chargers,” as related in The Legends
of the Jews I, 130; however, a few pages farther on
(p. 138) it transpires that it wasn’t a horse or a team
of horses, but an angel (Anpiel) who transported
the antediluvian patriarch from earth to Heaven.
But that may have been on a different journey. To
the Arabs, Enoch was Idris (Koran, sura 19, 56).
In the Pirke Rabbi Eliezer the invention of astron¬
omy and arithmetic is laid to Enoch. Legend
connects Enoch-Metatron with Behemoth. [Rf.
Forlong, Encyclopedia of Religions.]

En Suf (Ain Soph—“the boundless”)—in the
cabala, a name for the supreme, invisible, un¬
imaginable creator of the universe, the substance
of God which became personalized in the Part-
sufim. Cf. the Zoroastrian Zervan Akarana; the
writings of Cordovero and Scholem.

Entities —an order of angels in occult lore.
These angels were sheathed in gold lame. [Rf.
Ambelain, La Kabbale Pratique.]

Enwo —in Mandaean lore, a spirit of one of
the 7 planets; specifically he is the uthra (angel) of
science and wisdom, to be compared wth Raphael
in Judaeo-Christian angelology.

Eoluth —a cherub or seraph used for conjuring
by cabalists. [Rf. The Sixth and Seventh Books of
Moses.]

Eomiahe —in occult lore, an angel invoked in
the exorcism of the Bat. [Rf. Mathers, The Greater
Key of Solomon.]

Eon [Aeon]

Ephemerae —angels that lived only for a day
or less, expiring right after they finished chanting

the Te Deum. [Rf. Daniel 7:10; Talmud Hagiga
14a.]

Epima —the corresponding angel for Eiael
(q.v.).

Epinoia —in Valentinian gnosticism, the 1st
female manifestation of God. Cf. the Shekinah,
also Holy Ghost (the latter being regarded in some
sources as the mother of the living, Zoe, hence
female). [Rf. Doresse, The Secret Books of the
Egyptian Gnostics, p. 202.]

Epititiokh —a virgin aeon, mentioned in
gnostic lore. [Rf. Doresse, The Secret Books of the
Egyptian Gnostics, p. 178.]

Eradin —the name of an angel invoked in
special ceremonial rites. [Rf. Waite, The Book of
Black Magic and of Pacts.]

Erastiel —an angel serving in the 4th division
of the 5th Heaven. [Rf. The Sixth and Seventh
Books of Moses, p. 139.]

Erathaol (Erathaoth)—one of the 7 archons in
gnostic theology. Origen (in Contra Celsum VI,
30), drawing on Ophitic sources, lists Erathaol or
Erathaoth, along with Michael, Raphael, Gabriel,
Onoel, Thautabaoth, and Suriel. When invoked,
Erathaol manifests in the form of a dog. [Rf. Mead,
Thrice-Greatest Hemes I, 294.]

Erathaoth [Erathaol]

Eregbuo —corresponding angel for the angel
Daniel (q.v.).

Erel— the name of a holy angel or of God by
which demons are commanded to appear in
Solomonic conjuration rites. [Rf. Mathers, The
Greater Key of Solomon.]

Erel(l)im or Arelim (“the valiant ones”)—
also called ishim; an order of angels in the celestial
hierarchy equated with the order of thrones. The
name is derived from Isaiah 33:7. The erelim,
composed of white fire, are stationed in the 3rd
(or 4th or 5th) Heaven and consist of 70,000
myriads. In Ginzberg, The Legends of the Jews,
the erelim are said to be appointed over grass,
trees, fruit, and grain. They were pointed out to

...Emmanuel, the angel in the fiery furnace [10 7]

Moses by Metatron when the Lawgiver visited
Paradise. [Rf. Revelation of Moses.] Talmud
Kathaboth 104a speaks of the “angelic order aralim
and the most distinguished of men being caught
at the sacred ark,” and that “the angelic order
prevailed, and the sacred ark was captured.” The
erelim are “one of 10 classes of angels under the
rulership of Michael,” according to Maseket Azilut.
[Rf. 3 Enoch.]

Eremiel (Jerimiel, Hierimiel, Jeremiel, Remiel,
etc.)—an angel who watches over souls in the
underworld. In Apocalypse of Elias (ed. Steindorffj,
Eremiel is equated with Uriel. Variants appear in
IV Esdras and Apocalypse of Sophonias.

Ergedial —one of the 28 angels governing the
28 mansions of the moon. [Rf. Barrett, The
Magus II.]

Erionas (Erione)—in occult lore, an angel
invoked in the exorcism of Wax. [Rf. Gollancz,
Clavicula Salomotiis.]

Ermosiel —an angel of the 2nd hour, serving
under Anael.

Ero —the corresponding angel for Haziel (q.v.).

Erotosi —planetary genius of Mars, invoked in
talismanic magic. [Rf. The History and Practice of
Magic (I, 68, 317; II, 475). In hermetics, Erotosi is
head of the order of powers.

Ertrael —a fallen angel listed in The Book of
Enoch.

Erygion —the name of an angel (or of God)
that Joshua invoked in order to gain victory over
the Moabites. [Rf. Mathers, The Greater Key of
Solomon.]

Erzla —in the Clavicula Salomotiis, a benign
angel invoked in conjuring rites.

Esabiel —an angel of the order of powers; he
is mentioned in Schwab, Vocabulaire de I’Atigelo-
logie, suppl.

Escavor —in the Grimorium Verum, an angel
invoked in Solomonic magical rites.

Eschiel (Eshiel)—one of 4 angels whose names
are inscribed on the 1st pentacle of the planet

[108] ESCHIROS I EZRIEL

Mars, the names of the other 3 angels being
Ithuriel, Madiniel, and Bortzachiak (Barzachia).

Eschiros —in the cabala, an angel of the 7
planets invoked in conjuring rites. [Rf. The Secret
Grimoire of Turiel.]

Eserchie/Oriston —the name of an angel (or
of God) invoked by Moses when the latter brought
forth frogs in Egypt as one of the plagues (frogs
were also brought forth by invoking the name of
Zabaoth). [Rf. Waite, The Book of Black Magic and
of Parts.] According to Barrett, The Magus II, the
name of Eserchie/Oriston was invoked by Moses
when turning the rivers of Egypt into blood.

Eshiniel —in The Book of Protection, an angel
invoked in Syriac spellbinding charms.

Eshmadai —in rabbinic literature, a king of
demons; he is compared by some with the
Persian Aeshma Deva, by others with the Hebrew
Shamad the Destroyer. [Rf. Bouisson, Magic, Its
History and Principal Rites ; see Ashmedai.]

Esor —a cherub or a seraph used by cabalists in
conjuring rites. [Rf The Sixth and Seventh Books
of Moses.]

Esphares —the name of an angel or of God
used in conjuring rites. Mentioned in The Secret
Grimoire of Turiel.

Espiacent —an angel used in the exorcism of
Wax for bringing about the successful accomplish¬
ment of one’s work. Psalms must be cited after
the rites of exorcism. [Rf. Mathers, The Greater
Key of Solomon.]

Estael —in black-magic lore ( The Secret Grim¬
oire of Turiel) Estael is an intelligence of the planet
Jupiter. He is usually invoked in the company of
3 other intelligences of the planet—Kadiel,
Maltiel, and Huphatriel.

Estes —one of the many names of the angel
Metatron.

Eth (“time”)—an angelic power, a ministering
angel, charged with seeing to it that “all events
occur at their appointed time.” [R/i The Zohar
(Miqez, 194a); see also Time.]

Ethan [Ecanus]

Ethnarchs —angels that exercise authority over
nations (the tutelary angels, of which there were
70). [See Guardian Angels; Rf. Danielou, The
Angels and their Mission.]

Etraphill —one of the Arabic angels who will
sound the trumpet on the Day of Judgment.
Etraphill is very likely a variant form for Israfel.

Etrempsuchos (Astrompsuchos)—one of the
celestial guardians of one of the 7 Heavens.
Cited in the Bodleian Library Bruce Papyrus.

Euchey —an angel invoked in the exorcism of
evil spirits through the application of incense and
fumigation. [Rf. Grimorium Verum.]

Eudaemon —a good spirit, a daemon. One of
the Greek terms for angel.

Eurabatres —an angel of the planet Venus.
[See Iurabatres.]

Eve [Angel of Humanity]

Eved —one of the many names of the angel
Metatron.

Exael —in Enoch I, an angel spoken of as the
“10th of the great angels that taught men how to
fabricate engines of war, works in silver and gold,
the uses of gems and perfume,” etc. He operates
supposedly from the nether regions. [Rf. De
Plancy, Dictionnaire Infernal.]

Exercitus —an appellation (like Strateia, q.v)
for an angelic host. [Rf Pesikta Rahbati XV, 69a;
“Angelology,” in Jewish Encyclopedia.]

Existon —an angel invoked in the benediction
of the Salt. Existon is cited in The Greater Key of
Solomon.

Exousia —the Greek term for the angelic order
translated variously as power, authority, virtue, in
the New Testament. To Steiner ( The Work of the
Angels in Man’s Astral Body) the exousia are
“Spirits of Form” in the angelic hierarchy.

Extabor —“one of the fair angels of God”
employed in the exorcism of Wax. Extabor is

...Eserchil, turned rivers of Egypt into blood [10 9]

mentioned in Gollancz, Clavicula Salomonis and
in Shah, Occultism, p. 23.

Exterminans —the Latin name for Abaddon
(q.v.). [Rf Confraternity (Catholic) New Testa¬
ment in its version of Revelation 9:11.]

Ezeqeel (Hebrew, “strength of God”)—in
Enoch I, a fallen angel who taught “augury from
the clouds.” [Rf. Ginzberg, The Legends of the
Jews I, 125.]

Ezgadi —an angel’s name used in conjuring
rites for insuring the successful completion of
journeys. Mentioned in Hechaloth Rabbati. [Rf
Schwab, Vocabulaire de VAngelologie.]

Ezoiil —a spirit (angel?) invoked in the exor¬
cism of the Water. [Rf. Mathers, The Greater Key
of Solomon.]

Ezra —the Apocalypse of Esdras (IV Esdras),
referring to Ezra’s translation to Heaven, there¬
after accounts him “the scribe of the Most High,
for ever and ever.” Cf. Vretil, Enoch, Dabriel, all
of whom are also accounted celestial scribes.

Ezrael (Hebrew “help of God”)—an angel of
wrath, as cited in the Apocalypse of Peter. In Sefer
Gan Eden an angel is introduced “whose duty it is
to save those of ‘middle merit’ or ‘the unstable’
ones from the angels of destruction; that angel is
Ezrael (from ezra—help).” [Rf. 3 Enoch, p. 182.]

Ezriel —an angel’s name found inscribed in an
Aramaic amulet discovered among the recent
Dead Sea scrolls. Ezriel is referred to as an arch¬
angel in Montgomery’s Aramaic Incantation Texts
from Nippur. [Rf. Scholem, Jewish Gnosticism,
Merkabah Mysticism, and Talmudic Tradition.]

Fallen Angels. A 12th-century French-Spanish
conception, in the Bibliothique Nationale.
Reproduced from R^gamey, Attges.

Fabriel —an angel serving in the 4th Heaven.
[Rf The Sixth and Seventh Books of Moses.\

Faith —one of the 3 theological virtues (with
hope and charity) depicted as angels by 15th-
century Florentine masters.

Fakr-Ed-Din (“poor one of faith”)—one of
the 7 archangels in Yezidic religion. He is invoked
in prayer. For the names of the other 6 Yezidic
archangels, see Appendix. [Rf. Forlong, Encyclo¬
pedia of Religions.]

Fallen Angels —the notion of fallen angels is
not found in the Old Testament. In books like
Job, the God-appointed adversary is ha-satan
(meaning “the adversary” and the title of an
office, not the designation or name of an angel).
The possible exceptions are I Chronicles 21 and
II Samuel 24, where Satan seems to emerge as a
distinct personality and is identified by name; but
scholars are inclined to believe that in these 2
instances the definite article was inadvertently
omitted in translation and that the original read
“the satan,” i.e., “the adversary.” In the New

Testament, specifically in Revelation 12, the notion
of a fallen angel and of fallen angels is spelt out:
“And his [the dragon’s or Satan’s] tail drew the
third part of the stars of heaven [angels] and did
cast them to earth .. . and Satan, which deceiveth
the whole world; he was cast out into the earth
and his angels were cast out with him.” Enoch I
claims that 200 fell, naming about 19 (allowing for
variant spellings and repetitions) and listing
“chiefs of ten,” the most prominent among them
being Semyaza, Azazel, Sariel, Rumiel, Danjal,
Turel, Kokabel. In Ginzberg, The Legends of the
Jews I, 125, the chiefs are given as Shemhazai
(Semyaza), Armaros, Barakel, Kawkabel (Koka¬
bel), Ezekeel, Arakiel, Samsaweel, Seriel. William
Auvergne, bishop of Paris (1228-1249), in his De
Universo, held that, of the 9 orders of angels that
were created, a “10th part fell,” some (as Cardinal
Pullus also claimed) from each order, and that in
their fallen state they retained their relative rank.
[Rf. Lea, Materials Toward a History of Witchcraft
I, 89.] According to Cardinal Bishop of Tusculum
(1273), reaffirmed by Alphonso de Spina (c. 1460),
the one-third that fell totaled 133,306,668, those

111

[ 112 ] FAMIEL I FORFAX

that remained loyal 266,613,336. As opposed to
the contention that angels fell from each of the
9 orders, an opinion backed by papal authority
holds that only the angels of the 10th (sic) order
fell. The question is, which of the 9 orders is the
10th. [See Moore’s The Loves of the Angels, p. 155.]
In this book, Moore quotes Tertullian ( De Habitu
Mulieb ) to the effect that all the chief luxuries of
female adornment and enticement—“the neck¬
laces, armlets, rouge, and the black powder for
the eye-lashes” are to be traced to the researches
and discoveries of the fallen angels. After the
apostate angels fell, “the rest were confirmed in
the perseverance of eternal beatitude,” as Isidor
of Seville assures us in his Sententiae —although
Bible references to God’s finding his angels (long
after the Fall) untrustworthy point to a contrary
conclusion. The cause of Satan’s downfall has
commonly been attributed to the sin of pride or
of ambition (“by that sin fell the angels”).
Another explanation sometimes offered with
regard to the origin of fallen angels goes back to
Genesis 6, where the sons of God (angels) “saw
the daughters of men ... and took them wives”
from among them. Enoch saw 7 great stars like
burning mountains which (so Enoch’s guide told
him) were being punished because they failed to
rise at the appointed time. In other early writings,
fallen angels were said to be shooting stars.
Aquinas identified the fallen angels with demons.
The Christian writers of the later Middle Ages
looked upon all heathen divinities as demons. In
most sources, the leader of the apostates is Satan,
but in apocryphal writings the leader has also been
called Mastema, Beliar (Beliel), Azazel, Belzebub,
Sammael, etc. In Mohammedan lore he is Iblis.
In Levi 3 ( Testament of the Twelve Patriarchs) the
fallen angels are “imprisoned in the 2nd Heaven.”
Enoch II, 7:1 also speaks of the fallen angels in the
2nd Heaven as “prisoners suspended [there],
reserved for [and] awaiting the eternal judgment.”
“In most Jewish literature,” says Caird in Principal¬
ities and Powers, “it was on account of mankind
that the angels fell,” and cites the Apocalypse of
Baruch which goes so far as to say that it was “the
physical nature of man which not only became a
danger to his own soul, but resulted in the fall of

the angels.” According to legend (Budge, Amulets
and Talismans ) the rebel angels fell for 9 days.

Famiel —a Friday angel of the air. Famiel
serves in the 3rd Heaven and is invoked from the
south.

Fanuel (Phanuel)—one of the 4 angels of the
presence, as noted in Ezra IV, where Fanuel is said
to be “Uriel under another aspect.” But see
Phanuel, where he is equated with Raguel,
Ramiel, the Shepherd of Hermes, etc.

Farris —a governing angel of the 2nd hour of
the night. [See Praxil.]

Farun Faro Vakshur —in ancient Persian
theogony, the protecting angel of mankind. Cf
Metatron in Judaeo-Christian occult lore, where
he is often referred to as the “sustainer of man¬
kind.”

Farvardin —angel of March (in ancient Persian
lore). Farvardin also governed the 19th day of each
month. He is called “one of the cherubim.”
[Rf. The Dabistan, pp. 35-36.]

Favaahi (Pravashi, Farohars, Ferouers, Fervers,
Farchers)—in Zoroastrianism, the celestial proto¬
type of all created beings, the guardian angels of
believers. They possessed a dual character or
nature: angels on the one hand and, on the other,
beings with human qualities, attributes, and
thoughts. They were the fravardin of the Zend-
Avesta, “female genii dwelling in all things and
protectors of mankind.” In Jacob Wassermann’s
novel Dr. Kerkhoven, the favashi are defined as
“part of the human soul yet independent of the
body... not destructible like the conscience and
the mind . . . neither are they assigned to one
and the same body; they may find themselves
another body, provided it belongs to the pure.”
[Rf Gaynor, Dictionary of Mysticism; Heckethom,
The Secret Societies of All Ages and Countries I, 25;
King, The Gnostics and Their Remains.

Feluth [Silat]

Female Angels —in Jewish occult lore, female
angels are rare (the Shekinah is one). In gnostic
lore there is, pre-eminently, Pistis Sophia

(“faith, knowledge”), a great female aeon or
archon, or angel. In Arabic legend, female angels
are not uncommon and were often objects of
worship or veneration; they were called benad
hasche, that is, daughters of God.

Ferchers [Favashi]

Fiery Angel [Angel of Fire]

Fifth Heaven—the empyrean, seat of God and
the angels—according to Ptolemy. Here “crouch
the gigantic fallen angels in silent and everlasting
despair,” says Graves in Hebrew Myths, p. 36.
These were the grigori, who were in the “north¬
ern” regions. Elsewhere in the 5th Heaven,
whither a spirit carried him, the prophet Zepha-
niah beheld “angels that are called lords, and each
of the angels had a crown upon his head as well as
a throne shining 7 times brighter than the light
of the sun”—quoted by Clement of Alexandria
from the lost Apocalypse of Zephaniah. The prince
guardian of the 5th Heaven is Shatqiel ( q.v .). In
Islamic lore, the 5th Heaven is the “seat of Aaron
and the Avenging Angel.”

Fire-Speaking Angel—Hashmal.

First Heaven, The—in Islamic lore, the abode
of the stars, “each with its angel warder.” It is
also the abode of Adam and Eve.

Five Angels Who Lead the Souls of Men to
Judgment—Arakiel, Remiel, Uriel, Samiel, Aziel
[Rf. Sibylline Oracles II; see Angels at the End of
the World.]

Flaef—in the cabala, an angelic luminary con¬
cerned with human sexuality. [Rf. Masters, Eros and
Evil]

Flame of the Whirling Swords—a term
applied to the cherubim who guarded Eden.

Flames—an order of angels, “one of the classes
in Talmud and Targum,” says Voltaire in his “Of
Angels, Genii, and Devils.” Chief of the order is
Melha who, in Buddhist theogony, is identified
with the Judaeo-Christian angel Michael. [Cf
chashmallim, the “scintillating flames” in Eze¬
kiel 4.]

...Focalor, sinks ships and slays men [113]

Flaming Angel, The [Angel of Fire]

Flauros [Hauras]

Focalor (Forcalor, Furcalor)—before he fell,
Focalor was an angel of the order of thrones.
This “fact” was “proved after infinite research,”
reports Spence in An Encyclopaedia of Occultism,
p. 119. Focalor is a mighty duke in the infernal
regions and commands 30 legions of demonic
spirits. His special office or mission is to sink
ships of war and slay men. After 1,000 years (or
1,500 years) he “hopes to return to the 7th
Heaven,” as he confided to Solompn. When
invoked, Focalor manifests as a man with the
wings of a griffin. Focalor is an anagram for
Rofocale (q.v.). For Focalor’s sigil, see Waite,
The Book of Black Magic and of Pacts, p. 178.

Forcalor [Focalor]

Forcas (Foras, Forras, Furcas, Fourcas)—in
occult lore it is not indicated what rank Forcas
once held in the angelic hierarchy, or to what
order he belonged; but he is a fallen angel; in Hell
he is a renowned president or duke; and here he
devotes his time to teaching rhetoric, logic, and
mathematics. He can render people invisible;
he knows also how to restore lost property. De
Plancy, Dictionnaire Infernal, calls Forcas a chevalier
of the infernal kingdom, with 29 legions of demons
to do his bidding. His sigil is shown in Waite, The
Book of Black Magic and of Pacts, p. 175. [Rf Scot,
Discoverie of Witchcraft', Wierus, Pseudo-Monarchia.]
A Louis Breton engraving of Forcas is reproduced
in Seligmann, The History of Magic, p. 230.

Forces—in the view of John of Damascus,
forces constitute an angelic order sometimes
identified as powers, sometimes as virtues or
authorities. John of Damascus places forces 3rd
in the 2nd triad of the 9 choirs. Their special duty
is or was to govern earthly affairs.

Forerunner Angel, The [John the Baptist;
Metatron; Shekinah]

Forfax (Morax, Marax)—in Scot’s Discoverie of
Witchcraft, a great earl and president of the under¬
world in command of 36 legions of spirits; he

[114] FORNEUS I FUTINIEL

gives skill in astronomy and liberal arts. He is also
called Foraii (by Weirus). Manifests in the form of
a heifer. His sign is reproduced in Shah, The Secret
Lore of Magic.

Forneus—before he fell, Forneus was of the
order of thrones and partly also of the order of
angels. In the underworld he is a great marquis,
with 29 legions of infernal spirits ready to carry
out his commands. In addition to teaching art,
rhetoric, and all languages, he causes men to be
loved by their enemies. The sigil of Forneus is
shown in Waite, The Book of Black Magic and of
Pacts, p. 174. It is said that, when he is invoked,
Forneus manifests in the form of a sea monster.

Fortitude—one of the cardinal virtues, de¬
picted by the 15th-century Florentine masters as
an angel.

Four Angels—Revelation 7 speaks of the 4
angels “standing on the 4 corners of the earth,

The Angel Fortitude. Enameled terracotta
roundel by Luca della Robbia in the Church of
San Miniato al Monte, Florence, 1461-1466.
From The Metropolitan Museum of Art Bulletin,
December 1961.

holding the 4 winds of the earth.” The angels are
not named. [See Angels of the Four Winds.]

Four Angels of the East—in the Clavicula
Salomonis, the 4 angels of the east are Urzla, Zlar,
Larzod, and Arzal. They are “benevolent and
glorious angels” and are invoked “so that the
invocant may partake of some of the secret
wisdom of the Creator.”

Four Archangels—as listed in Enoch I, the 4
archangels are Michael, Raphael, Gabriel, Phanuel.
In the Universal Standard Encyclopaedia the 4 are
given as Michael, Gabriel, Uriel, and Suriel (the
last name being equated with Raphael). According
to Arabic traditional lore, the 4 are: Gabriel,
angel of revelation; Michael, who fights the
battle of faith; Azrael, angel of death; and Israfel,
who will sound the trumpet at the Resurrection.

Fourcas [Forcas]

Four Spirits of the Heaven—angels in the
guise of black, white, grizzled, and bay horses
“which go forth from standing before the Lord
of all the earth” (Zechariah 6). The horses, har¬
nessed to chariots, were shown to the Old Testa¬
ment prophet by an angel (unnamed). In rabbinic
lore, Zechariah, 300 years before Daniel, had
already graded angels according to rank, but did
not name them. It is said, further, that Zechariah
drew his inspiration for the “seven eyes of the
Lord” (Zechariah 4) from the Parsee archangels,
the amesha spentas.

Fourth Angel, The—John, in Revelation 8,
speaks of the 4th angel as one of the 7 angels of
wrath who sound trumpets. When the trumpet
of the 4th angel is sounded, a 3rd part of the
sun is smitten, and a 3rd part of the moon, and a
3rd part of the stars.

Fourth Heaven—the abode of Shamshiel,
Sapiel, Zagzagel, and Michael. According to
Talmud Hagiga 12, it contained the heavenly
Jerusalem, the temple, and the altar. Here, too,
dwelt Sandalphon, angel of tears. [Rf. Brewer,
Dictionary of Phrase and Fable, p. 537.] It was in the
4th Heaven that Mohammed encountered Enoch.
[Rf. Hughes, A Dictionary of Islam, “Angels.”]

...Fomeus, causes men to love their enemies [115]

Fowl of Heaven [Angels of Service]

Fraciel—a Tuesday angel of the 5th Heaven,
invoked from the north. [Rf. de Abano, The Hep-
tameron; Barrett, The Magus II.]

Framoch—in Waite, The Lemegeton, an angel
of the 7th hour of the night, under Mandrion.

Francis, St. [Rhamiel; see also St. Francis]

Fravardin [Favashi]

Fravashi [Favashi]

Fravishi [Favashi]

Fremiel—in de Abano, The Heptameron and
Waite, The Lemegeton, an angel of the 4th hour
of the night, serving under Jefischa.

Friagne—in occult texts generally, a Tuesday
angel serving in the 5th Heaven and invoked
from the east.

Fromezin—an angel of the 2nd hour of the
night under the command of Farris. [Rf. Waite,
The Lemegeton.]

Fromzon—an angel of the 3rd hour of the
night, serving under Sarquamich.

Fuleriel—angel of the 6th hour of the night,
serving under Zaazonash.

Furiel—an angel of the 3rd hour of the day,
serving under Veguaniel.

Furlac (Phorlakh)—in occult science, an angel
of the earth. [Rf. Papus, Traite Tlementaire de
Science Occulte .]

Furmiel—an angel of the 11th hour of the day,
serving under Bariel.

Fustiel—an angel of the 5th hour of the day,
serving under Sazquiel.

Futiniel—an angel of the 5th hour of the day,
serving under Sazquiel.

Gabriel pictured in the “Annunciation” by

Melozzo Da Forli (1438-1494). Reproduced from
R6gamey, Anges.

Gaap (Tap)—once of the order of potentates
(powers), now a fallen angel, Gaap serves, in
Hell, as a “great president and a mighty prince.”
As king of the south, he rules 66 legions of infernal
spirits. His sigil is reproduced in The Book of Black
Magic and of Pacts, p. 176. [See also The Book of
Ceremonial Magic and the Lesser Key of Solomon
(the latter known also as The Lemegeton) .] Gaap is
pictured in De Plancy, Dictionnaire Infernal, 1863
ed., in the form of a human being with huge bat’s
wings.

Gabamiah—in Solomonic goetic rites, a great
angel invoked by the use of the incantatory power
of the name of the angel Uriel. [R/l Grimorium
Verum.J

Gabriel (“God is my strength”)—one of the 2
highest-ranking angels in Judaeo-Christian and
Mohammedan religious lore. He is the angel of
annunciation, resurrection, mercy, vengeance,
death, revelation. Apart from Michael, he is the
only angel mentioned by name in the Old Testa¬
ment—unless we include among the Old Testa¬
ment books the Book of Tobit, usually considered

apocryphal, in which case Raphael, who appears
there, becomes the 3rd-named angel in Scripture
(but see Gustav Davidson’s article “The Named
Angels in Scripture,” wherein no less than 7 angels
are named). Gabriel presides over Paradise, and
although he is the ruling prince of the 1st Heaven,
he is said to sit on the left-hand side of God (whose
dwelling is popularly believed to be the 7th
Heaven, or the 10th Heaven). Mohammed claimed
it was Gabriel (Jibril in Islamic) of the “140 pairs
of wings” who dictated to him the Koran, sura by
sura. To the Mohammedans, Gabriel is the spirit
of truth. In Jewish legend it was Gabriel who dealt
death and destruction to the sinful cities of the
plain (Sodom and Gommorah among them). And
it was Gabriel who, according to Talmud San¬
hedrin 95b, smote Sennacherib’s hosts “with a
sharpened scythe which had been ready since
Creation.” Elsewhere in Talmud it is Gabriel who,
it is said, prevented Queen Vashti from appearing
naked before King Ahasuerus and his guests in
order to bring about the election of Esther in her
place. In Daniel 8, Daniel falls on his face before
Gabriel to learn the meaning of the encounter

117

Leonardo da Vinci’s conception of Gabriel, a detail from the Annunciation, in the Utfizi
Gallery, Florence. Reproduced from Rlgamey, Atiges.

between the ram and the he-goat. The incident
is pictured in a woodcut in the famous Cologne
Bible. Cabalists identify Gabriel as “the man
clothed in linen” (Exekiel 9, 10 ff.). In Daniel 10-
11 this man clothed in linen is helped by Michael.
In rabbinic literature, Gabriel is the prince of
justice [Rf. Cordovero, Palm Tree of Deborah,
p. 56.] Origen in De Principiis I, 81, calls Gabriel
the angel of war. Jerome equates Gabriel with
Hamon (q. v.). According to Milton (Paradise Lost
IV, 549) Gabriel is chief of the angelic guards
placed over Paradise. As for the incident of the 3
holy men (Hananiah, Mishael, Azariah) who were
rescued from the furnace, it was Gabriel, according
to Jewish legend, who performed this miracle.
Other sources credit Michael. Gabriel is likewise
identified as the man-God-angel who wrestled
with Jacob at Peniel, although Michael, Uriel,
Metatron, Samael, and Chamuel have also been
put forward as “the dark antagonist.” Rembrandt
did a canvas of the celebrated encounter. A Mo¬
hammedan legend, growing out of the Koran,
sura 20, 88, relates that when the dust from the
hoofprints of Gabriel’s horse was thrown into
the mouth of the Golden Calf, the Calf at once
became animated. According to the Encyclopaedia
of Islam I, 502, Mohammed confused Gabriel
with the Holy Ghost—a confusion understand¬
able or explainable by virtue of the conflicting
accounts in Matthew 1:20 and Luke 1:26 where,
in the 1 st instance, it is the Holy Ghost that begets
Mary with Child and, in the 2nd instance, it is
Gabriel who “came in unto her,” and also then
informs her that she “had found favor with the
Lord” and “would conceive in her womb.”
In Bamberger’s Fallen Angels, p. 109, quoting a
Babylonian legend, Gabriel once fell into disgrace
“for not obeying a command exactly as given,
and remained for a while outside the heavenly
Curtain.” During this period the guardian angel
of Persia, Dobiel, acted as Gabriel’s proxy. The
name Gabriel is of Chaldean origin and was
unknown to the Jews prior to the Captivity.
In the original listing of 119 angels of the Parsees,
Gabriel’s name is missing. Gabriel is the preceptor
angel of Joseph. In Midrash Eleh Ezkerah, Gabriel
figures in the tale of the legendary 10 Martyrs

...Gabriel, inspired Joan of Arc [119]

(Jewish sages). One of these 10, Rabbi Ishmael
ascends to Heaven and asks Gabriel why they
merit death. Gabriel replies that they are atoning
for the sin of the 10 sons of Jacob who sold
Joseph into slavery. According to the court
testimony of Joan of Arc, it was Gabriel who
inspired her to go to the succor of the King of
France. In more recent times, Gabriel figures as
the angel who visited Father George Rapp, leader
of the 2nd Advent community in New Harmony,
Indiana, and left his footprint on a limestone slab
preserved in the yard of the Maclure-Owen
residence in that city. Longfellow’s The Golden
Legend makes Gabriel the angel of the moon who
brings man the gift of hope. There are innumer¬
able paintings by the masters of the Annunciation
with Gabriel pictured as the angel who brings the
glad tidings to Mary. Word-pictures of the event,
in rhyme, are rare. One of these is by the 17th-
century English poet, Richard Crashaw. The
quatrain is from Steps to the Temple: “Heavens
Golden-winged Herald, late hee saw /To a poor
Galilean virgin sent./How low the Bright Youth
bow’d, and with what awe/Immortall flowers to
her faire hand present.”

Gabuthelon—an angel whose name was re¬
vealed to Esdras as among the 9 who will govern
“at the end of the world.” Apart from Gabuthelon,
the others are: Michael, Gabriel, Uriel, Raphael,
and Aker, Arphugitonos, Beburos, Zebuleon.
[See Revelation of Esdras in the Ante-Nicene Fathers
Library VIII, 573.]

Gadal—an angel invoked in magic rites, accord¬
ing to Waite, The Book of Ceremonial Magic, p. 155.

Gadamel [Hagiel]

Gader—in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard stationed at the 4th heavenly
hall.

Gadiel—a “most holy angel” invoked in
goetic operations, as directed in Mathers, The
Greater Key of Solomon. Gadiel is a resident of the
5th Heaven. [Rf. The Sixth and Seventh Books of
Moses.] In Ozar Midrashim II, 316, Gadiel is one
of numerous angelic guards of the gates of the

GADREEL / GAURIIL ISHLIHA

[ 120 ]

South Wind. The fact that Gadiel’s name is found
inscribed on an oriental charm ( kamea ) suggests
that he must have been regarded as a power to
protect the wearer against evil. [Rf. Schrire,
Hebrew Amulets.\

Gadreel (Gadriel—Aramaic, “God is my
helper”)—one of the fallen angels in Enoch lore.
It was Gadreel who, reputedly, led Eve astray—
which, if true, would make Gadreel rather than
Satan the talking serpent and seducer in the Garden
of Eden. Like Azazel, Gadreel made man familiar
with the weapons of war ( Enoch I, 69, 6). The
IV Book of Maccabees refers to the seduction of
Eve, but speaks of her as protesting that “no false
beguiling serpent” sullied “the purity of my maid¬
enhood.” Gadreel is not mentioned by name in this
source.

Gadriel —chief ruling angel of the 5th Heaven
in charge of wars among nations. [See Gadreel.]
When a prayer ascends to Heaven, Gadriel crowns
it, then accompanies it to the 6th Heaven. [Rf.
The Zohar (Exodus 202a).] Sandalphon, another
great angel, is also said to crown prayers for trans¬
mission—not, however, from heaven to heaven,
but direct from man to God.

Ga’ga —in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard stationed at the 7th heavenly hall.

Gaghiel —an angelic guard of the 6th Heaven.
[Rf Ozar Midrashim 1,116.]

Galdel —a Tuesday angel resident of the 5th
Heaven; he is to be invoked from the south.
[Rf de Abano, The Heptameron ; Barrett, The
Magus II.]

Galearii (“army servants”)—according to the
Jewish Encyclopedia, “Angelology,” the galearii
are angels of the lowest rank. [Rf Friedmann,
Pesikta Rabbati V, 45b and XV, 69a.]

Gale Raziya —one of the many names of the
angel Metatron.

Galgaliel (Galgliel)—with Raphael, Galgaliel
serves as a chief angel of the sun. He is also
credited with being the angel governing the wheel

of the sun, and as the eponymous head of the
order of galgallim.

Galgal(l)im (“spheres”)—a superior order of
angels of a rank equal to the seraphim. The gal¬
gallim are called “the wheels of the Merkabah”
(i.e., chariots of God) and are equated with the
ophanim ( q.v .). There are 8 ruling angels in the
order, with Galgaliel or Rikbiel generally desig¬
nated as chief. [Rf. Pirke Hechaloth ; Odeberg,
3 Enoch.] The galgallim share with the other
Merkabah angels in the performance of the
Celestial Song.

Galgliel [Galgaliel]

Galiel—one of the many names of the angel
Metatron.

Galizur (Hebrew, “revealer of the rock”—
Gallitzur, Gallizur, Raziel, Raguil, Akrasiel)—
one of the great angels in Talmudic lore whom
Moses encountered in Heaven, as related by Simon
ben Lakish. It was Galizur, “surnamed Raziel,”
who is reputed to have given Adam The Book
of the Angel Raziel (but see Rahab). He is a
ruling prince of the 2nd Heaven and an expounder
of the Torah’s divine wisdom. “He spreads his
wings over the hayyoth lest their fiery breath
consume the ministering angels.” (The hayyoth
are the holy beasts who “uphold the universe.”)
[Rf. Pirke Rabbi Eliezer ; Pesikta Rabbati .]

Gallizur [Galizur]

Galmon—in hechaloth lore ( Ma’asseh Merk¬
abah), an angelic guard stationedat the4thheavenly
hall.

Gamaliel (Hebrew, “recompense of God”)—
in the cabala and gnostic writings, one of the great
aeons or luminaries, a beneficent spirit associated
with Gabriel, Abraxas, Mikhar, and Samlo.
However, Levi in his Philosophic Occulte rates
Gamaliel as evil, “an adversary of the cherubim”
serving under Lilith (who is the demon of de¬
bauchery). In the Revelation of Adam to His Son
Seth (a Coptic apocalypse), Gamaliel is one of the
high, holy, celestial powers whose mission is “to
draw the elect up to Heaven.”

Gambiel—ruler of the zodiacal sign of Aquar¬
ius, as cited in Camfield, A Theological Discourse of
Angels. He is mentioned also in The Sixth and
Seventh Books of Moses as a zodiacal angel.

Gambriel—one of the guardian angels of the
5th Heaven. [Rf Pirke Hechaloth.]

Gamerin—in ceremonial magical rites, an angel
called in for special service, according to Waite,
The Book of Ceremonial Magic, p. 160, quoting
from the Grimorium Verum. The name Gamerin
should be engraved on the Sword of the Art,
before the start of the conjuring rite.

Gamidoi—a “most holy angel” invoked in
magical operations, as directed in Mathers, The
Greater Key of Solomon.

Gamiel—supreme ruling angel of the 1st hour
of the night, according to Waite, The Lemegeton.

Garnorin Debabim (Gamerin)—an angel
invoked in the conjuration of the Sword. [Rf.
Mathers, The Greater Key of Solomon.]

Gamrial—one of the 64 angel wardens of the
7 celestial halls. [Rf. Pirke Hechaloth.]

Gamsiel—angel of the 8th hour c f the night,
serving under Narcoriel.

Ganael—one of the 7 planetary rulers (Electors)
serving under the joint rule of the angels Apudiel
and Camael. [Rf. Conybeare, The Testament of
Solomon.]

Gardon—an angel invoked in the benediction
of the Salt, according to Mathers, The Greater Key
of Solomon.

Garfial (Garfiel)—one of the guardians of the
5th Heaven. [Rf. Pirke Hechaloth.]

Gargatel—one of the 3 angels of the summer;
he acts in association with Tariel and Gaviel.
[Rf. de Abano, The Heptameron; Barrett, The
Magus II.]

Gariel—an angel of the order of shinanim,
according to Hayim Haziz, “The Seraph,” The
Literary Review, Spring 1958. In Hechaloth Rahhati,
Gariel is an angelic guard of the 5th Heaven.

...Galgaliel, a chief angel of the sun [121]

Garshanel —an angelic name found inscribed
on an oriental charm (kamea) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Garthiel —chief officer angel of the 1st hour of
the night, serving under Gamiel. [&/! Waite, The
Lemegeton.]

Garzanal —an angel’s name found inscribed
on an oriental charm (kamea) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Gaspard —a spirit invoked in Solomonic
magical rites to procure to the invocant a lady’s
garter. [Rf. Grimorium Verum; Shah, The Secret
Lore of Magic.]

Gastrion —an angel of the 8th hour of the
night, serving under Narcoriel.

Gat(h)iel —one of the angelic guards of the
5th Heaven. [Rf. Ozar Midrashim I, 116.]

Gauriil Ishliha —a Talmudic angel who pre¬
sides over the east. [Cf. Gazardiel.] His duty is to see
to it that the sun rises every morning at the right

A Syriac amulet. Gabriel on a white horse

spearing the body of the devil-woman (evil eye).

British Museum Ms. Orient, No. 6673. Repro¬
duced from Budge, Amulets and Talismans.

[122] GAVIEL I GENIUS

time. Gauriil also appears in Mandaean lore and
corresponds to the Zoroastrian Sraosha or to the
Hebrew Gabriel.

Gaviel—with Gargatel and Tariel, Gaviel
serves as one of the 3 angels of the summer. [Rf.
Barrett, The Magus II; de Abano, The Heptameron .]

Gavreel (Gavriel)—a variant for Gabriel used
by the Ethiopian Hebrew Rabbinical College of
the Black Jews of Harlem (New York). To this
sect there are 4 cardinal angels (of whom Gavreel
is one) and they are to be invoked for the curing
of disease, the restoring of sight, turning enemies
into friends, and “keeping the invocant from going
crazy in the night.” The other 3 cardinal angels
are Micharel (for Michael), Owreel (for Uriel),
and Rafarel (for Raphael). [R/. Brotz, The Black
Jews of Harlem, pp. 32-33.] In Ozar Midrashim
Gavreel is one of numerous angelic guards of the
gates of the East Wind. In hechaloth lore ( Ma'asseh
Merkahah), he is an angelic guard stationed either
at the 2nd or 4th heavenly hall.

Gazardiel (Casardia, Gazardiya)—chief angelic
supervisor of the east. Gazardiel “kisses the prayers
of the faithful and conveys them to the supernal
firmament,” as related in The Zohar. Hyde
mentions Gazardiel in Historia Religionis Veterum
Persarum. In De Plancy, Dictionnaire Infernal,
Gazardiel is a Talmudic angel charged with the
rising and setting of the sun. Regamey in What
Is An Angel?, speaking of “later Judaism teaching
the names of the angels of the elements,” refers to
Casardia (i.e., Gazardiel) as having to “see to it
that the sun rose every day at the right time and
set at the right time.”

Gazarniel—an angel of “flame of fire” who
sought to oppose and wound Moses at the time
that the Lawgiver visited Heaven. Moses routed
Gazarniel, we are told, “by pronouncing the
Holy Name consisting of 12 letters.” (Note: the
only reference so far come upon to Gazarniel is
in Raskin, Kabbalah, Book of Creation, Zohar.
Mr. Raskin may have intended Hadraniel, and 72
letters rather than 12.)

Gazriel—one of 70 childbed amulet angels. [See
Appendix.]

Gdiel [Gediel]

Geal—in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard stationed at the 5th heavenly hall.

Gebiel—an angel of the 4th altitude. [Rf
Waite, The Almadel of Solomon .]

Gebril—an angel invoked in conjuring rites.
[Rf The Sixth and Seventh Books of Moses.]

Geburael (Geburah)—a sefira of the Briatic
world who figures frequently in cabalistic con¬
juring operations. In The Ancient’s Book of Magic,
Geburah or Geburael (meaning strength) is
equated with Gamaliel and it is said that the in¬
fluence of Elohi (God) “penetrates the angel
Geburah (or Gamaliel) and descends through the
sphere of [the planet] Mars.” For additional facts
about this angel, see Geburah.

Geburah or Geburael (“divine power or
strength”)—an angel who is the upholder of the
left hand of God. In occult works, Geburah is
usually listed as 5th of the 10 holy sefiroth (divine
emanations). He is also of the order of seraphim.
Identified variously as Gemaliel, Khamael (Cam-
ael) and, in Isaac ha-Cohen of Soria’s text, as
Geviririon.

Geburathiel—the angel of geburah. In 3
Enoch (the Hebrew Enoch), Geburat(h)iel is one
of the great angel princes representing “the divine
strength, might, and power.” He is the chief
steward of the 4th hall in the 7th Heaven.

Gedael (Giadaiyal, “fortune of God”)—in
Enoch I Gedael is an angel of one of the seasons.
Cornelius Agrippa cites Gedael (Gediel) as a
governing angel of the zodiac. [R.f. Cornelius
Agrippa, Three Books of Occult Philosophy III.]

Gedariah—a supervising chief sar (angel) of the
3rd Heaven, as noted in The Zohar. Gedariah
ministers 3 times a day; he bows to prayers as¬
cending from the 2nd Heaven, crowns such
prayers, then transmits them for further ascent.

Gedemel—a spirit of Venus, of which planet
the angel Hagiel is the presiding intelligence,
according to Paracelsus in his doctrine of Talis-

Musical angels by Hans Memling (c. 1490).

Reproduced from E. H. Gombrich, The Story of

Art. New York: Oxford University Press, 1951.

mans. [Rf. Christian, The History and Practice of
Magic l, 315.]

Gediel (Gdiel) —in The Almadel of Solomon,
Gediel is one of the chief princes in the 4th
chora or altitude. In The Book of the Angel Raziel,
Gediel figures as one of the 70 childbed amulet
angels; he is also, in occult lore, an angel of the
zodiac.

Gedobonai —an angel of the 3rd chora or alti¬
tude invoked in magical prayer, as set forth in
The Almadel of Solomon.

Gedudiel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Gedudim —a class of angels of the Song-
Uttering Choirs under the leadership of Tagas.
[Rf. 3Enoch.]

Gedulael —one of the sefiroth (divine emana¬
tions) invoked in cabalistic rites. [Rf. Levi,
Transcendental Magic.]

Gavreel, keeps invocantfrom going crazy [12 3]

Gehatsitsa —in hechaloth lore ( Ma’asseh Merk-
abah ), an angelic guard stationed at the 5th
heavenly hall.

Gehegiel —an angelic guard of the 6th Heaven.
[Rf. Pirke Hechaloth .]

Gehirael —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th heavenly
hall.

Gehorey —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th heavenly
hall.

Gehoriel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 1st heavenly
hall.

Gehuel —in hechaloth lore ( Ma’asseh . Merk-
abah), an angelic guard stationed at the 6th
heavenly hall.

Geliel —one of the 28 angels who govern the
28 mansions of the moon.

Gelomiros —an angel of the 3rd chora or alti¬
tude invoked in magical prayer, as set forth in
The Almadel of Solomon.

Geminiel —one of the governing angels of the
zodiac. [Rf. Cornelius Agrippa, Three Books of
Occult Philosophy, III.]

Gemmut —in Pistis Sophia, a Coptic work,
Gemmut is an archon who serves under the ruler-
ship of Kalapatauroth (who causes all aeons and all
destinies to revolve).

Genaritzod —a chief officer-angel of the 7th
hour of the night, serving under Mendrion. [Rf.
Waite, The Lemegeton, 69.]

Genii of Fire —in occultism, there are 3 genii
of fire: Anael, king of astral light; Michael, king
of the sun; and Sammael, king of volcanoes. [Rf.
Jobes, Dictionary of Mythology, Folklore and
Symbols.]

Genius (pi. genii)—another name for angel or
spirit or intelligence. [Cf. Blake: “the forms of all
things are derived from their Genius, which by
the Ancients was call’d an Angel & Spirit &

[124] GENIUS: BESTIAL LOVE / GREAT AND WONDERFUL

Demon”; Rf. Blake, All Religions Are One,
First Principle.] Paul Christian in The History
and Practice of Magic I, 303, says: “the genii of the
orient [were] the originals of the Christian angels.”
Athanasius Kircher, 17th-century Jesuit, in his
voyage to the planets, accompanied by the genius
Cosmiel, finds the genii (whom he dubs “sinister”)
inhabiting the planet Saturn. According to
Kircher, the genii “administer divine justice to the
wicked, and suffering to the righteous.”

Genius of Bestial Love [Schiekron]

Genius of the Contretemps [Angel of the
Odd]

Geno—an angel of the order of powers. [Rf.
The Sixth and Seventh Books of Moses.]

Genon—an angel of the 2nd chora or altitude
invoked in magical prayer. [R/ The Almadel of
Solomon .]

Gereimon—like Genon, an angel of the 2nd
chora.

Gergot—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 6th
heavenly hall.

Germael (“majesty of God”)—an angel sent
by God to create Adam from the dust—a mission
also ascribed to Gabriel. [Rf Falasha Anthology.]

Geron—like Genon and Gereimon ( q.v .), one
of the angels of the 2nd chora or altitude invoked
in magical prayer.

Geroskesufael—in hechaloth lore ( Ma’asseh
Merkabah), an angelic guard stationed at the 7th
heavenly hall.

Gerviel (Cerviel)—in Jewish cabala, the pre¬
ceptor angel of King David. [Rf Clayton,
Angelology .] As Cerviel, this angel is chief of the
order of principalities (elohim), sharing the post
with Haniel, Nisroc, and others.

Gethel (Ingethel)—an angel set over hidden
things. According to The Biblical Antiquities of
Philo, Gethel was the angel who smote the Amor-
ites with blindness in their battle with Cenez.

Gethel was assisted by Zeruel, another angel sent
by God against the Amorites.

Geviririon—an angel symbolizing or personi-
fying geburah (fear or strength). Geviririon ranks
5th of the 10 holy sefiroth.

Geviriyah—one of the many names of the
angel Metatron.

Gezardiya [Gazardiel]

Gezuriya—in Malache Elyon, an angel of the
order of powers; he is a guard of one of the celes¬
tial halls (hechaloth) and ruler over 6 other angels,
among them the angel of the sun, Gazardiya.

Gheoriah—an angel’s name inscribed on the 3rd
pentacle of the planet Mercury. [Rf Mathers,
The Greater Key of Solomon.]

Giant Angels—the great demons are so called
by Milton in Paradise Lost VII, 605.

Giatiyah—one of the many names of the angel
Metatron.

Gibborim (“mighty ones”)—an order of angels
of the Song-Uttering Choirs under the leadership
of Tagas. “They are the mighty ones... men of
name” (Genesis 6). According to The Zohar I,
25a-b, the gibborim “erect synagogues and col¬
leges, and place in them scrolls of the law with
rich ornaments, but only to make themselves a
name.” If that is so, then the gibborim must be
regarded as evil, and they usually are so regarded.

Gidaijal (Gedael—“fortune of God”)—a lumi¬
nary of the seasons, as listed in Enoch I. He is
among the leaders of “heads of thousands.”

Giel—in ceremonial magic, the angel with
dominion over the zodiacal sign of Gemini
(the Twins).

Gippuyel—one of the many names of the angel
Metatron. [Rf. 3 Enoch, chap. 48.]

Glarai—an angel of the 1st hour of the night,
serving under Gamiel.

Glauron or Glaura—a beneficent spirit of the
air, invoked from the north. He is mentioned in
Scot, Discoverie of Witchcraft.

Glmarij—an angel of the 3rd hour of the day,
serving under Veguaniel.

Glorious Ones—a term for the highest order
of archangels. [Rf. Enoch II; Slavonic Encyclopedia.]

Glory of God—according to the 11th—12th
century Jewish poet and sage Judah ha-Levi,
“glory of God” is a term which “denotes the
whole class of angels, together with their spiritual
instruments—the thrones, chariots, firmament,
ophanim, and the spheres (galgalim).” [Rf.
Abelson, Jewish Mysticism, p. 64.]

Gmial—one of the 64 angel wardens of the 7
celestial halls. [Rf. Pirke Hechaloth .]

Goap—formerly an angel of the order of
powers; now fallen and in Hell. Goap is one of the
infernal regions’ 11 presidents. He is also known
as Gaap and Tap. [Rf. Scot, Discoverie of Witch¬
craft; Waite, The Lemegeton .] That Goap was once
of the order of powers "was proved after infinite
research,” reports Spence, An Encyclopaedia of
Occultism. According to demonologists, Goap was
“prince of the west.”

God of this Age (or God of This World)—see
II Corinthians 4, “in whom the god of this world
hath blinded the minds of them which believe
not,” etc. Here Paul has in mind Satan, chief of
the fallen angels.

Gog and Magog—in the grimoires of Honorius
III, ineffable names of God used to command
spirits. “The unexpected appearance of Gog and
Magog amongst the other holy names of God must
be put down,” says Butler, Ritual Magic, “to the
ignorance of Honorius.” The Koran ( sura 18, 95)
mentions Gog and Magog as “spoiling the land.”

Golab (“incendiaries”)—one of the adversaries
of the seraphim, one of the 10 unholy sefiroth
“whose cortex is Usiel.” Golab has also been
denoted a spirit of wrath and sedition, operating
under his chief, “Sammael the Black.” [Rf. Levi,
Philosophic Occulte; Waite, The Holy Kabbalah,
P- 237.]

Golandes—an angel invoked in the exorcism
of Wax, according to Mathers, The Greater Key of
Solomon.

...Golub, spirit of wrath and sedition [12 5]

Gonael—one of numerous guards of the gates
of the North Wind. [Rf. Ozar Midrashim II, 316.]

Gonfalons—an order of angels in the celestial
hierarchy, according to Milton, Paradise Lost V,
590-591. In the latter book, the angel Raphael
speaks of “Standards and Gonfalons” who “for the
distinction serve/Of hierarchies, of Orders, and
Degrees.”

Good Daimon—the “aeon of the aeons,” a
term applied to Thoth in Hermetic theology. [Rf.
Thrice-Greatest Hermes 1,280.]

Gorfiniel—an angelic guard of the 7th Heaven,
as listed in Ozar Midrashim 1,119.

Gorson or Gorsou [Gurson]

Governments—in the Apocalypse of the Holy
Mother of God, governments is an order of angels
mentioned along with thrones, lordships, authori¬
ties, archangels, etc.

Gradhiel [Gradiel]

Gradiel (Gradhiel, Graphiel—“might of God”)
—the intelligence (angel) of the planet Mars when
this luminary enters the signs of the Ram and
Scorpio. Gradiel’s corresponding angel (for Mars)
is Bartyabel ( q.v.).

Graniel—an angel of the 2nd hour, serving
under Anael.

Granozin—an angel of the 2nd hour of the
night, serving under Farris.

Graphathas—“one of the 9 angels that run
together throughout the heavenly and earthly
places,” as certified in the Gospel of Bartholomew,
p. 177, where the names of the 9 angels are re¬
vealed by Beliar to Bartholomew.

Graphiel (Gradiel)—a spirit in cabalistic
enumerations answering to Gabriel, according to
Forlong, Encyclopedia of Religions.

Grasgarben—with Hadakiel, Grasgarben gov¬
erns the sign of Libra. [Rf. Levi, Transcendental
Magic.]

Great and Wonderful—when Michael came

[ 126 ] GRIAL j GUARDIAN ANGELS

“Guardian Angels” by Georges Rouault. Reproduced from Regamey, Anges.

to announce to Mary her impending death, the
Virgin is said to have asked the archangel who he
was, and that he answered, “My name is Great and
Wonderful.” The legend is retold in Clement,
Angels in Art, where there is a reproduction of Fra
Filippo Lippi’s painting, depicting the scene.

Grial (Griel)—a guardian angel of the 5th

Heaven; also one of the 70 childbed amulet angels.
[Rf. Pirke Hechaloth.]

Griel [see Grial]

Grigori (egoroi, egregori, “watchers”)—in
Jewish legendary lore, the grigori are a superior
order of angels in both the 2nd and 5th Heavens
(depending on whether they are the holy or

...Grigori, taller than giants and eternally silent [12 7 ]

unholy ones). They resemble men in appearance,
but are taller than giants, and are eternally silent.
Ruling prince of the order is Salamiel “who re¬
jected the Lord” ( Enoch II). [Rf Testament of Levi
(in the Testament of the Twelve Patriarchs) ; Talmud
Hagiga.]

Guabarel —angel of autumn. In addition to
Guabarel, another angel cited in occult lore as
governing autumn is Tarquam ( q.v .).

Guael (Guel)—an angel of the 5th Heaven
ruling on Tuesday. Guael is invoked from the
east.

Guardian Angels of Adam and Eve —our

1st parents had 2 guardian angels, according to
The Book of Adam and Eve, and these were of the
order of virtues, says Ginzberg. [Rf. Charles,
Apocrypha and Pseudcpiqrapha of the Old Testament,
P-142.]

Guardian Angel of Barcelona —an unnamed
angel who visited St. Vincent Ferrer. The angel
never actually protected the city since it was

frequently captured. There is a statue of this
guardian angel in Barcelona, [i^. Brewer, A
Dictionary of Miracles, p. 504.]

Guardian Angel of the Earth —originally
Satan, according to Irenaeus, Athenagoras, Metho¬
dius of Philippi, and other early Church Fathers.

Guardian Angel of France [Hakamiah]

Guardian Angel of Heaven and Earth —in

the Islamic scheme of 7 Heavens, the Guardian
Angel of Heaven and Earth dwells in the 6th
Heaven. He has not been identified by name but
is described as being composed of snow and fire.

Guardian Angels —of a class with national
(tutelary) or ministering angels. In the cabala, there
are 4 ruling princes of the order: Uriel, Raphael
Gabriel, Michael. There are also 70 guardian
angels of nations, one in charge of each state. [Rf.
Ecclesiasticus .] This was the doctrine of St. Basil of
Caesarea and other doctors of the Church. Ac¬
cording to Buber, in the glossary to his Tales of
the Hasidim Early Masters, these 70 tutelary princes

“The Angel Gabriel Appearing to Mohammed.” From the Ms. of Jami'al-Tawarikh, at the
University of Edinburgh.

[128] GUARDS / GZREL

of nations “are either angels or demons.” It
would be more conformable to rabbinic tradi¬
tion to say that the 70 started out as angels, but
became corrupted through national bias and are
now demons—with the sole exception of Michael,
sar of Israel, whose bias was excusable or even
justified, since he espoused the cause of the “cho¬
sen people.” It is said that every human being is
assigned at birth to one or more guardian angels.
Talmud indeed speaks of every Jew being attended
throughout his life by 11,000 guardian angels;
also that “every blade of grass has over it an angel
saying ‘grow.’ ” That every child has its protecting
spirit is adduced from Matthew 18:10 where Jesus
bids his disciples not to despise the little ones and
speaks of their “angels in heaven.” According to
Charles, Apocrypha and Pseudepigrapha of the Old
Testament, the earliest reference to a belief in
guardian angels, in noncanonical lore, is to be
found in The Book of Jubilees, 35:17. Another
early source might be cited: The Biblical Antiquities
of Philo, the writing of which is said to date back
to the 1st century c.e. In Athanasius Kircher’s
account of his voyage to the planets, “the guardian
angels of all the virtues” are found inhabiting “the
Elysian shores of the planet Jupiter.” [Rf Kircher,
Oedipus Aegyptiacus .] The liturgical feast of the
Holy Guardian Angels, in Catholic observances,
occurs on October 2. [Note: Of the 70 tutelary
angels, only those of 4 nations are named in
rabbinic writings: Dobiel for Persia; Samael for
Rome (Edom); Rahab, Uzza, Duma, and/or
Semyaza for Egypt; and Michael for Israel.]

Guards—an order of the celestial hierarchy
mentioned in Paradise Lost IV, 550; XII, 590,
where the guards, earlier referred to as powers
and equated likewise with the cherubim, are under
the command of Michael. Alfred de Vigny
mentions the order of guards in his poem “Eloa.”
[Rf. West, Milton and the Angels.]

Guel (Guael)—an angel of the 5th Heaven
ruling on Tuesday and invoked from the east.

No doubt the same as Guael. [Rf Barrett, The
Magus II, 119.]

Gulacoc—an angel of the Seal, used for con¬
juring. [Rf The Sixth and Seventh Books of Moses.]

Gulhab—5th of the 10 unholy sefiroth, as
noted in Moses de Burgos’ text. For a list of the
sefiroth, see Appendix.

Gurid—a summer equinox angel, effective
when invoked as an amulet against the evil eye.
[Rf Trachtenberg, Jewish Magic and Superstition .]

Guriel (“whelp of God”)—one of the angels
ruling the zodiacal sign of Leo. [Rf Trachten¬
berg, Jewish Magic and Superstition .]

Gurson (Gorson or Gorsou)—one of the routed
forces under Lucifer, now serving in the nether
regions as king of the south. [Rf Spence, An
Encyclopaedia of Occultism, p. 119.]

Guth—one of the angelic .aiers of the planet
Jupiter. [Rf Heywood, The Hierarchy of the Blessed
Angels, p. 215.]

Gutrix—in occultism, a Thursday angel of the
air, ministering to Suth, chief of these angels,
all of whom are subject in turn to the South
Wind. Acting with Gutrix is Maguth, who like¬
wise ministers to Suth. [Rf The Ancient’s Book of
Magic; de Abano, The Heptameron; Barrett, The
Magus II, 122; Shah, Occultism, 52.]

Guziel—in M. Gaster, The Sword of Moses, an
evil angel summoned in incantation rites against
an enemy.

Gvurtial—an angelic guard of one of the great
halls (or palaces) of the 4th Heaven. [Rf Pirke
Hechaloth .]

Gzrel—in Tracthenberg, Jewish Magic and
Superstition, an angel invoked to countermand
evil decrees. The word Gzrel is part of a 42-letter
name for God.

Hand of an angel by Botticelli. Detail from
the Magnificat, in the Uffizi Gallery, Florence.
Reproduced from Regamey, Anges.

Haael —one of the 72 angels of the zodiac.

Haaiah —an angel of the order of dominations.
Haaiah rules over diplomacy and ambassadors,
and is one of the 72 angels bearing the name of
God Shcmhamphorae. Haaiah’s sigil is reproduced
in Ambelain, La Kabbale Pratique, p. 273.

Haamiah —an angel of the order of powers.
Haamiah dominates religious cults and “protects
all those who seek the truth.” His corresponding
angel (in the cabala) is Serucuth. For Haamiah’s
sigil, see Ambelain, La Kabbale Pratique, p. 281.

Haarez —an angel of the Seal, as noted in The
Sixth and Seventh Books of Moses.

Haatan —a genius who conceals treasures,
according to Apollonius of Tyana, The Nucte-
meron.

Habbiel (Habiel)—a Monday angel of the 1st
Heaven, invoked in love charms. [Rf. de Abano,
The Heptameron ; M. Gaster, The Sword of Moses.]

Haborym [Raum]

Habriel —an angel of the order of powers,

summoned in conjuring rites. [Rf. The Sixth and
Seventh Books of Moses.]

Habudiel —in occultism, an angel of the Lord’s
Day, resident of the 4th Heaven. He is invoked
from the south. [Rf. de Abano, The Heptameron.]

Habu(h)iah —an angel who exercises dominion
over agriculture and fecundity. Habuhiah is one
of the 72 angels bearing the name of God Shem-
hamphorae.

Hachashel —one of the 72 angels of the zodiac.
[Rf. Runes, The Wisdom of the Kabbalah, p. 87.]

Hadakiel (Chadakiel)—with Grasgarben, an¬
other genius, Hadakiel governs the sign of Libra
(the Balance) in the zodiac. [Rf. Prince of Darkness
(A Witchcraft Anthology), pp. 177-178.]

Hadar —“the superior Benignity” conceived of
by cabalists as a sefira. [Rf Runes, The Wisdom
of the Kabbalah.]

Hadariel [Hadraniel]

Hadariron —an archon named in lesser hecha-
loth lore and in the Alphabet of Rabbi Akiba. [Rf.

131

HADARMIEL / HALUDIEL

[13 2]

Scholem, Jewish Gnosticism, Merkabah Mysticism,
and Talmudic Tradition, p. 63.]

Hadarmiel—a holy angel named in Mathers,
The Greater Key of Solomon.

Hadarniel [Hadraniel]

Hadasdagedoy—in hechaloth lore ( Ma'asseh
Merkabah), an angelic guard of the 6th heavenly
hall.

Hadiririon—“the beloved angel of God,”
who may be invoked in ritual magic rites. [Rf.
M. Gaster, The Sword of Moses.]

Hadraniel (Hadarniel, Hadariel, Hadriel—
“majesty of God”)—a porter angel stationed at
the 2nd gate in Heaven (according to one view).
He is taller than Kemuel ( q.v .) “by 60 myriads of
parasangs” but shorter than Sandalphon “by a
500 years’ journey.” On seeing Hadraniel in
Heaven, Moses was “struck dumb with awe”;
but when Moses uttered the Supreme Name,
Hadraniel in turn trembled. Legend speaks of
Adam visiting Heaven some 2,000 years before
Moses did. On that occasion, Hadraniel spoke to
Adam about the latter’s possession of The Book
of the Angel Raziel, a holy tome reputed to have
contained secrets and knowledge unknown even
to the angels [Rf The Zohar I, 55b]. The precious
book came finally into the possession of Solomon,
via Noah and Abraham. According to a Zoharic
legend (The Zohar III), “when Hadraniel proclaims
the will of the Lord, his voice penetrates through
200,000 firmaments,” and “with every word
from his mouth go forth 12,000 flashes of light¬
ning” (the latter, according to the Revelation of
Moses). In gnosticism Hadraniel, great as he is, is
“only one of 7 subordinates to Jehuel, prince of
fire.” [Rf. King, The Gnostics and Their Remains,
p. 15.] As Hadriel, he serves among the numerous
angelic guards of the gates of the East Wind. In
Sefer ha-Heshek, Hadraniel is one of the more than
72 names (actually more than 100) of Metatron.
In 3 Enoch, Odeberg holds that it is possible for
Hadraniel to be identified with Metatron and
that he has indeed been so identified in apocalyptic
literature.

Hadriel (Hadraniel)—equated with Pusiel in
the Revelation of Rabbi Joshua Ben Levi.

Hadrion—a variant form of Hadariron (q.v.).

Haduriel—in hechaloth lore ( Ma'asseh Merk¬
abah), an angelic guard stationed at the 6th heaven¬
ly hall.

Hafaza—in Muslim lore, a term denoting
angels. The hafaza constitute a special class, are
4 in number, and “protect man from jinn, men,
and Satans.” On these 4 angels devolves the duty
of writing down the actions of mortals. [Rf.
Hastings, Encyclopaedia of Religion and Ethics IV,
617.]

Hafkiel—in Montgomery, Aramaic Incantation
Texts from Nippur, an angel invoked in the exor¬
cism of demons.

Hagai—in hechaloth lore ( Ma'asseh Merk¬
abah), an angelic guard stationed at the 5th
heavenly hall.

Hagedola—an angel of the Seal, invoked in
ceremonial rites. [Rf. The Sixth and Seventh Books
of Moses.]

Haggai—a minor Hebrew prophet called
“God’s messenger or angel.” See hook of Haggai
in the Old Testament.

Haggo—an angel of the Seal who could be
summoned in conjuring rites, like Hagedola
(q.v.). [Rf. The Sixth and Seventh Books of Moses.]

Hagiel—the intelligence of Venus when that
planet enters the signs of Taurus and Libra.
Hagiel’s cabalistic number is 49. His correspond¬
ing angel, the spirit ruler of Venus, is Gadamel
(q.v.). [R/i Barrett, The Magus', Budge, Amulets
and Talismans', Lenormant, Chaldean Magic.]

Hagi os—the name of a great angel, or one of
the secret names of God, used in invocation rites.
[Rf. Malchus, The Secret Grimoire ofTuriel.]

Hagith—ruler of the planet Venus and one of
the 7 Olympian spirits. Hagith is governor of 21 or
35 of the 196 Olympian provinces. His day is Friday.
According to Cornelius Agrippa, Hagith com¬
mands 4,000 legions of spirits; he has the power of

transmuting metals. For a reproduction of Hagith’s
sigil, see Budge, Amulets and Talismans, p. 389. In
white magic, Hagith is one of the 7 stewards of
Heaven.

Hagion—angel of the 3rd hour of the night,
serving under Sarquamich. [Rf. Waite, The
Lemegeton.]

Hahael (Hahahel)—an angel of the order of
virtues. Hahael protects Christian missionaries
and all disciples of Christ; he is also one of the 72
angels that bear the name of God Shemhamphorae.
His corresponding angel (in occult lore) is Chan-
tar£. The sigil of Hahael is shown in Ambelain,
La Kabbale Pratique, p. 281.

Hahahel [Hahael]

Hahaiah—an angel of the order of cheru¬
bim. He influences thoughts and reveals hidden
mysteries to mortals. His corresponding angel
is Atarph. The sigil of Hahaiah is shown in
Ambelain, La Kabbale Pratique, p. 260.

Hahayel (Chayyliel)—in 3 Enoch, Hahayel is
prince of ministering angels when these angels sit
in at the divine judgment councils.

Hahaziah—one of the 72 angels bearing the
name of God Shemhamphorae, according to
Barrett, The Magus II.

Hahiniah—in the cabala, one of the throne
angels. [Rf. Ambelain, La Kabbale Pratique.]

Hahlii—in occult lore, an angel invoked in the
conjuration of Ink and Colors. [Rf. Mathers, The
Greater Key of Solomon.]

Hahowel—in The Sixth and Seventh Books of
Moses, a ministering angel.

Hahuiah—one of 72 angels bearing the name of
God Shemhamphorae.

Haiaiel (Hahahel)—one of the 72 angels of the
zodiac and one of the 72 angels bearing the name
of God Shemhamphorae. The sigil of Haiaiel is
shown in Ambelain, La Kabbale Pratique, p. 294.

Hailael (Hayael)—chief angel of the order of
hayyoth (“holy beasts”).

...Hahael, protects Christian missionaries [13 3]

Haim—an angel who exercises dominion over
the zodiacal sign of Virgo. [Rf. Heywood, The
Hierarchy of the Blessed Angels.]

Hajoth Hakados—a species of angels inhabiting
one of the hierarchies named “Jehovah,” accord¬
ing to Spencer, An Encyclopaedia of Occultism, p.
199. Hajoth Hakados is also referred to as one of
the spheres of the angels.

Hakael—one of the 7 leaders of the apostate
angels, “the seventh Satan.” [Rf. Charles, The
Book of Enoch, p. 138 fn.; Schmidt, The Apocalypse
of Noah and the Parables of Enoch.]

Hakamiah—one of the cherubim (invoked
against traitors) and guardian angel of France.
His corresponding angel is Verasua. His sigil is
shown in Ambelain, La Kabbale Pratique, p. 267.

Hakem—in hechaloth lore ( Ma'asseh Merk-
abah), an angelic guard stationed at the 4th
heavenly hall.

Hakha—in The Sixth and Seventh Books of Moses
an angel of the Seal.

Hakham—one of the many names of the angel
Metatron.

Halacho—genius of sympathies; also one of the
genii of the 11th hour. [Rf. Apollonius of Tyana,
The Nuctemeron.]

Halahel—a spirit, partly good and partly evil,
under the rule of Bael. His seal is shown in Waite,
The Lemegeton, Fig. 175.

Halelviel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Halliza—the name of an angel appearing on the
external circle of the pentagram of Solomon
(Fig. 156). [Rf. Waite, The Lemegeton.]

Halqim—one of the numerous angelic guards
of the gates of the North Wind. [Rf Ozar Midra-
shim II, 316.]

Haludiel—an angel of the 4th Heaven invoked
on Lord’s Day, with the invocant facing south.
Haludiel is also an intelligence of the sun. [Rf.
Malchus, The Secret Grimoire of Tune/.]

[134] HALWAYA / HARTA’IL

Halwaya—a secret name of the angel Metatron,
as revealed in The Visions of Ezekiel.

Hamabiel—in Heywood, The Hierarchy of the
Blessed Angels, an angel that exercises dominion
over the zodiacal sign of Taurus. In ceremonial
magic, however, the angel over Taurus is Tual.
Asmodel is also credited with dominion over this
zodiacal sign.

Hamal (Hmnal)—an angel with dominion over
water. Also one of the 7 angels worshipped by
Balaam. Hamal is invoked in Arabic incantation
rites. [Rf M. Gaster, The Asatir.]

Hamaliel—angel of the month of August, one
of the rulers of the order of virtues, and governor
of the zodiacal sign of Virgo—all the foregoing
according to Trithemius. In ceremonial magic,
the governor of Virgo is Voil or Voel. [Rf
Barrett, The Magus', De Plancy, Dictionnaire
Infernal', The Sixth and Seventh Books of Moses',
Camfield, A Theological Discourse of Angels.]

Hamarytzod—in Waite, The Lemegeton, an
angel of the 11th hour, serving under Dardariel.

Hamatiel—in occultism, a zodiacal angel
governing Virgo. [Rf Jobes, Dictionary of Mytho¬
logy Folklore and Symbols .]

Hamaya—a ministering angel, mentioned in
The Sixth and Seventh Books of Moses.

Hamayzod—angel of the 4th hour of the night
serving under Jefischa. [Rf. Waite, The Lemegeton.]

Hameriel—angel of the 5th hour of the night,
serving under Abasdarhon.

Hamiel [Haniel]

Ham Meyuchad—an angel of the order of
cherubim. Ham Meyuchad is sometimes equated
with the great angel Akatriel. [Rf 3 Enoch.]

Hamneijs—an angel of the Seal, mentioned in
The Sixth and Seventh Books of Moses.

Hamon—according to Jerome, commenting
on Isaiah 10:13, Hamon is another name for
the angel Gabriel. [Rf 3 Enoch; Ginzberg, The
Legends of the fews VI.] In Ozar Midrashim (II, 316)

Hamon is one of numerous angelic guards of the
gates of the South Wind. In 3 Enoch (chap. 18)
Hamon is a “great prince, fearful and honored,
pleasant and terrible, who maketh all the children
of heaven to tremble when the time draweth nigh
for the singing of the Thrice Holy.”

Hamshalirn (Hashmallim)—one of the 10
angelic hierarchic orders as listed in The Zohar;
in this cabalistic work the hamshalirn are under the
ministry of Samael.

Hamwak’il—in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf Hughes, A
Dictionary of Islam, “Angels.”]

Hanaeb—one of the 12 angels of the zodiac.
[Rf. The Sixth and Seventh Books of Moses.]

Hanael [Haniel]

Hananel—one of the fallen angels in Enoch I.

Hananiel (“graciously given of God”)—an
archangel whose name appears inscribed on a
pentagram, i.e., a Hebrew amulet of cabalistic
origin. See reproduction of pentagram in Budge,
Amulets and Talismans, p. 233.

Hanhl—the angel who ordered Balaam to build
the first 7 altars. [Rf. M. Gaster, The Asatir.]

Haniel (Aniel, Hamiel, Onoel, Hanael—
“glory or grace of God” or “he who sees God”)—
angel of the month of December, chief of the
order of principalities, virtues (tarshishim), and
innocents, according to Barrett, The Magus.
Haniel is also governor of the sign of Capricorn
(as cited by Camfield in A Theological Discourse of
Angels), and of Venus. He figures in the list of the
7 (or 10) archangels and the 10 holy sefiroth.
Variants of the name occur: Hamiel, Simiel,
Onoel, Anael, etc. In occult writings Haniel is
credited with the feat (usually ascribed to Anafiel)
of transporting Enoch to Heaven. Haniel has been
compared to the Chaldean Ishtar (who ruled
Venus) and is invoked as an amulet against evil.
[Rf. Heywood, The Hierarchy of the Blessed
Angels; Trachtenberg, Jewish Magic and Super¬
stition; Ambelain, La Kabbale Pratique; Barrett,
The Magus.]

Hannini el—in Aramaic incantation rites, an
angel appealed to in love charms. [Rf. Mont¬
gomery, Aramaic Incantation Texts from Nippur.]

Hannuel—an angel who exercises dominion
over the zodiacal sign of Capricorn. [Rf. Hey-
wood, The Hierarchy of the Blessed Angels.]

Hanoziz—an angel of the 8th hour of the
night, serving under Narcoriel, as cited in Waite,
The Lemegeton.

Hanozoz—an angel of the 9th hour of the
night, serving under Nacoriel.

Handel—an angel of the 3rd hour of the day,
serving under Veguaniel.

Hanum (Hanun)—a Monday angel residing in
the 1st Heaven and invoked from the south. [Rf.
de Abano, The Heptameron; Barrett, The Magus
II.] de Claremont, The Ancient’s Book of Magic,
claims that Hanum must be invoked from the
north.

Ha-Qadosch Berakha—in Mathers, The
Greater Key of Solomon, a name for the “Holy and
Blessed One” called on in Solomonic conjurations.

Haqemel—one of the 72 angels of the zodiac,
as listed in Runes, The Wisdom of the Kabbalah.

Harabael (Harabiel)—an angel with dominion
over the earth.

Harab-Serapel (“ravens of death”)—an averse
sefira to Netzach, whose cortices are Theuniel and
Baal Chanan. Harab-Serapel is 7th of the 10
demons in the Asiatic world; he is also a leader
in the infernal regions. Cf. “adversaries of the
Elohim or the Gods, and their chief is Baal” in
Levi, Philosophie Occulte, where Harab-Serapel is
regarded as plural. [Rf. chart in Ambelain, La
Kabbale Pratique, facing p. 80.]

Harahel—in the cabala, an angel in charge of
archives, libraries, and rare cabinets; also one of
the 72 angels bearing the name of God Shem-
hamphorae. [ Rf. sigil of Harahel in Ambelain,
La Kabbale Pratique, p. 289.]

Harariel—an angel’s name found inscribed on
an oriental charm ( katnea ) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

...Harahel, angel of archives and libraries [13 5]

Harbonah (“ass driver”)—one of the 7 angels
of confusion, as cited in Ginzberg, The Legends of
the Jews. In the story relating to Ahasuerus and
Esther, Harbonah is the angel of annihilation.

Harchiel —in black magic rites, an angel in¬
voked to command the demons that confer the
gift of invisibility. [Rf. Mathers, The Greater Key
of Solomon, p. 45.]

Harhaziel (Harhazial)—one of the guardian
angels of one of the halls or palaces of the 3rd
Heaven. [Rf. Pirke Hechaloth.]

Hariel (Harael, Behemial)—angel with domin¬
ion over tame beasts. Hariel is invoked against
impieties. He rules science and the arts and is of
the order of cherubim. [Rf. Barrett, The Magus II.]
Hariel’s sigil is in Ambelain, La Kabbale Pratique,
p. 267.

Hariph—another name for the angel Raphael
in Maria Brooks’ book-length poem Zophiel (q.v .).

Haris—another name for Iblis, chief of the jinn
and leader of the fallen angels in Arabic lore.

Hariton (fictional)—an archangel who figures
in Gurdjieff’s cosmic myth, All and Everything,
Beelzebub’s Tales to His Grandson. Hariton devises
a new type of ship for navigating interplanetary
space.

Harmozey (Harmozel, Armogen)—in gnostic
lore, one of the 4 great luminaries that “surround
the self-begotten, the savior, or God.” [Rf.
Apocryphon of John; Irenaeus, Contra Haereses;
Grant, Gnosticism and Early Christianity.] The 3
other luminaries that surround the self-begotten
are usually listed as Oroiael, Daveitha, and Eleleth.

Harshael [Harshiel]

Harshiel—an angel invoked in Syriac conjuring
ceremonies. In The Book of Protection, Harshiel, as
a spellbinding power, is cited (especially for the
binding of sorcerers) along with Michael, Gabriel,
Sarphiel, Azrael, and others.

Harta’il—in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf Hughes, A
Dictionary of Islam, “Angels.”]

[136] HARUDHA / HAZIEL

Harudha—in Persian mythology, the angel
who rules the element of water. In Mandaean lore,
Harudha is equated with the female Haurvatat,
who is the spirit of health and vegetation, as well
as ruler of water.

Harut (Haroth, Haurvatati, Haroot)—usually
linked with Maroth in Islamic legend. Harut was
sent down from Heaven (with Maroth) to teach
mortals the art of government (see the Koran, sura
2, 102). In Persian lore, Harut and Maroth were
angels of the highest rank, claimed to be 2 of the
amesha spentas, and in possession of the secret
name of God; this name unhappily they revealed
to Zobra or Zuhrah, a mortal woman, with whom
they both fell in love. A footnote to Ode 14 of
Hafiz (in the English rendering by Richard Le
Gallienne) states that, by the power of the
Explicit Name, Zuhrah ascended to the planet
Venus “with which she became identified in
Mohammedan mythology”; and goes on to say
that the fallen angels (Marut and Harut) “were
punished by being confined, head down, in a pit
near Babylon, where they were supposed to teach
magic and sorcery.” In Hastings, Encyclopaedia of
Religion and Ethics IV, 615, the pair are character¬
ized as “fallen angels with a Satanic role.”

Harviel—in hechaloth lore ( Ma’asseh Merk-
ahah), an angelic guard stationed at the 2nd
heavenly hall.

Hasdiel—an angel of the planet Venus; also the
angel of benevolence, as recorded in a German-
type mezuza. In his duties as angel of benevolence,
Hasdiel shares the office with Zadkiel (q.v.). [R/
The Book of the Angel Raziel.] In The Zohar
(Numbers 154b), Hasdiel is one of 2 chieftains
(the other being Shamshiel) that accompanied
Uriel when the latter bore his standard in battle.

Haseha—one of 15 throne angels listed in The
Sixth and Seventh Books of Moses. For the names of
all 15, see Appendix.

Hashesiyah—one of the many names of the
angel Metatron.

Hashmal (Chasmal, Hayyah)—chief angel of
the order of hashmallim (dominations). According

to The Zohar, the term denotes “an inner, supernal
sphere, hidden and veiled, in which the mysteries
of the celestial letters of the Holy Name are
suspended.” [Rf. Ezekiel 1:4; Cf Talmud Hagiga

13. ] In Ginzherg, The Legends of the Jews I, 18, it
is said that “Hashmal surrounds the throne of
God.” He is the “fire-speaking angel.” Joseph
Albo in Sefer ha-Ikkarim (Book of Principles) I,

14, reports that the rabbis, when speaking of
Hashmal, mean “the hayyot of fire-speaking.” In
Hagiga, it is related that “once upon a time a
young man was studying the vision of Ezekiel and
was dwelling upon the angel Chashmal when fire
proceeded from Chashmal and consumed him.”
The moral of this is not explained.

Hashmallim (the “hayyot,” living creatures)—
a high order of angels, equated with the domina¬
tions. The hashmallim are ranked with the
cherubim and seraphim. While the eponymous
chief is Hashmal, Zadkiel or Zacharael is also
designated head of the order. In the cabala, the
hashmallim belong to the yetziratic world, the
world of foundation, the abode of angels presided
over by the angel Metatron. [Rf. Abelson, Jewish
Mysticism, p. 38.] It is said ( Bereshith Rahha) that the
river Dinur (“fiery river”) was created “out of the
sweat of those animals [the hashmallim] who
sweat because they carry the throne of the Holy
and Blessed God.”

Hashul—one of the chiefs of the order of the
hashmallim, as reported in Maseket Azilut. [Rf
Ozar Midrashim I, 67.]

Hasmed—the angel of annihilation, and one of
the five angels of punishment that Moses en¬
countered in Heaven. [Rf Midrash Tehillim on
Psalm 7.]

Hasmiyah—one of the many names of the
angel Metatron.

Hasmodai—a spirit of the moon, invoked in
talismanic magic. [Rf. Barrett, The Magus II, 147.]

Hasriel—an angel’s name found inscribed on
an oriental charm ( kamea) for warding off evil.
[Rf Schrire, Hebrew Amulets.]

...Hauras, gives tme answers about the future

“Hastening Angel”—a term applied by
Milton ( Paradise Lost XII, 637) to Michael as the
angel who “caught/Our lingring Parents” and led
them out of Eden. Dryden in his State of Innocence
informs us that it was Raphael, not Michael, who
expelled the ill-fated pair. [Rf. Angels of the
Garden of Eden.]

Hatach—an angel invoked in medieval Jewish
incantation rites. The name derives from the
initials of the words of the incantation. [Rf.
Trachtenberg, fewish Magic and Superstition, p.
165.]

Hatiphas—genius of finery, mentioned in
Apollonius of Tyana, The Nuctemeron.

Hatspatsiel—one of the many names of the
angel Metatron.

Hauras (Haures, Havres, Flauros)—one of the
72 spirits that Solomon, according to legend, shut
up in a brass vessel and cast into a deep lake (or
into the sea). Formerly, as he confided to Solomon,
Hauras was a mighty celestial power (but to which
order he belonged he did not say). He converses
gladly about the creation of the world and the
fall of the angels. In Hell, where he is a great duke,
he appears in the form of a leopard but, on com¬
mand of an exorcist, will manifest in human
shape. He gives true answers concerning the past
and the future. Under his sway, and ready to do
his bidding, are 36 legions of the damned. His
sigil is shown in Waite, The Book of Black Magic
and of Pacts, p. 186. In De Plancy, Dictionnaire
Infernal (1863 ed.) he is pictured in the shape of a
man-leopard.

Haurvatat (“wholeness”)—in Zoroastrianism,
one of the 6 amesha spentas (archangels). Haur¬
vatat is female and the personification of salvation.
She is also a spirit of the waters. In Mandaean lore
she is known as Harudha, or equated with Harud-
ha, since the latter is male. [Rf. Grundriss der
iranischen Philologie III.] Some scholars see a
derivation of the Koranic fallen angel Harut from
this Persian archangel. [Rf. Jung, Fallen Angels in
fewish, Christian and Mohammedan Literature, p.
131.]

[137]

Haurvatati (Haurvatat)—an angel in Arabic
lore derived from the amesha spentas; also called
Chordad.

Haven—in Levi, Transcendental Magic (p. 503),
one of the 12 genii who preside over the 12 hours
of the day. Haven is the genius of dignity.

Havhaviyah, Haviyahu, Hayat—3 of the
many names of the angel Metatron.

Hayya—singular for hayyoth.

Hayyael [Hayyel]

Hayyel (Hashmal, Chayyiel, Hayyliel, Johiel,
Yayael)—chief angel of the hayyoth ( q.v .). He has
dominion over wild beasts, according to 3 Enoch,
but shares the dominion with Thegri (Thuriel),
Mtniel, and Jehiel.

Hayyliel [Hayyel]

Hayyoth (“holy, heavenly beasts”—Chayoh,
chayyoth, Chiva)—a class of Merkabah angels
equated or ranked with the cherubim, residing in
the 7th Heaven. Angels of fire, they support the
throne of Glory (see hashmallim). As reported in
3 Enoch, they each have “4 faces, 4 wings, 2,000
thrones, and are placed next to the wheels of the
Merkabah.” Ezekiel saw the hayyoth (cherubim)
by the river Chebar (Ezekiel 20). According to
The Zohar (Vayigash 211a) there are 36 hayyoth—
although, in 3 Enoch, they number only 4. They
constitute the “camp of the Shekinah.” They
receive the holy effluence from above and dissemi¬
nate it to the hayyoth, who are the “movers of
the wheels.” [See Abelson, fewish Mysticism.]
According to The Zohar (Noah, 71b) the hayyoth
uphold the universe; when they spread their
wings, they break forth at the same moment into
songs of praise “as the voice of the Almighty.”
[Cf Ezekiel 1:24; 6:3.] The prophet’s vision of
the hayyoth and the post-Biblical lore on these
holy beasts strongly influenced, it is claimed, the
work of the contemporary painter, Marc Chagall.

Haziel (“vision of God”)—a cherub invoked
to obtain the pity of God. Haziel is one of 72
angels bearing the mystical name of God Shem-
hamphorae (see Appendix). When equated with

HEAVENLY ACADEMY / HELEL

[138]

Bernael (q.v.), he is an angel of darkness. For
Haziel’s sigil, see Ambelain, La Kabbale Pratique,
p. 260. [Rf. Falasha Anthology.] In I Chronicles
23:9 Haziel is a mortal, an offspring of the
Gershonites. The cabalists very likely drew the
name from this source.

Heavenly Academy—the trial body of angels
that assemble to judge human beings when the
latter appear in Heaven for judgment. If a mortal
proves worthy, he is “crowned with many
radiant crowns,” but if he proves unworthy, he is
“thrust outside, and stands within the pillar until
he is taken to his punishment.” [R/l The Zohar
(Balak 185b).]

Heavenly Host—a term denoting the angels
of Heaven as a whole. Job conceived the heavenly
host as morning stars singing together and shout¬
ing for joy. In Dante’s Paradiso, canto 27, the
heavenly host intone the “Gloria in Excel sis.” For
this and the succeeding canto, Dore provided wood
engravings. Blake saw the innumerable company
(the heavenly host) crying “Holy, Holy, Holy, is
the Lord God Almighty.”

Heavenly Scribe—Michael, Enoch, Vretil,
Metatron, Radueriel, Soferiel. The heavenly
scribe is associated with the “man clothed in
linen,” an image found in Ezekiel 9:2 and in
Daniel 10.

Hebdomad—a term in Ophitic (gnostic) lore
for the 7 angels or potentates, rulers of the 7
Heavens, the 7 being Iadalbaoth, Jao, Sabaoth,
Adoneus (Adonai), Eloeus, Horeus (Oreus),
Astaphaeus. Origen, in Contra Celsum VI, spells
out equivalent names of these 7, to wit: Michael
(in the form of a lion); Suriel (in the form of an
ox); Raphael (in the form of a dragon); Gabriel
(in the form of an eagle); Thautabaoth (in the form
of a bear); Erataoth (in the form of a dog); Onoel
(in the form of an ass). [Rf. Mead, Thrice-Greatest
Hermes III, p. 294.]

Hechaloth (hekhaloth)—the hechaloth are the
7 female emanations of God, the counterpart of
the 10 male sefiroth (q.v.). The Zohar (Exodus
128a), translates the word to mean beautiful
virgins. The term “hechaloth” also denotes the

heavenly halls or palaces guarded over by the
great warden angels. It should be pointed out that
these emanations are from the right side of the
Creator. There are also unholy emanations (the
unholy sefiroth, the averse ones) and these issue
from His left side (the dark or evil side). For a
listing of both choirs, see Appendix. The Book of
Hechaloth, originally published by Jellinek, was
reissued by Odeberg as 3 Enoch or The Hebrew
Book of Enoch. See Hechaloth for an angel so named.

He’el (“life of God”)—an angel leader of the
“heads of thousands.” He’el is ruler of one of the
seasons of the year, as noted in Enoch I. In the
Apocrypha, He’el is associated with the angel
Elimelech (q.v.).

Heiglot—in transcendental magic, a genius or
angel of snowstorms. He is also a ruler of the
1st hour, hi Apollonius of Tyana’s The Nuctemeron
the 12 hours, analogous to the 12 zodiacal signs,
are presided over by 12 genii or angels, of whom
Heiglot is one.

Heikhali —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Hekaloth (hechaloth)—an angel in the
heavenly Paradise mentioned in the treatise
Hekaloth and in The Zohar I, 141 fn.

Hel—according to Scot, Discoverie of Witch¬
craft, a name for God (or of an angel of God)
invoked in conjuring rites.

Helayaseph (Jiluyaseph, Hilujaseph)—an angel
governing one of the seasons. In Enoch I Helaya¬
seph is “head of a thousand” angels of the seasons.
[Rf. Charles, The Book of Enoch, p. 177.]

Helech [Abelech]

Helel—in Canaanitish mythology, a fallen
angel, son of Sahar or Sharer, a winged deity.
Helel sought to usurp the throne of the chief god
and, as punishment, was cast down into the abyss.
Cf. the Lucifer legend. The 1st star to fall from
Heaven (Enoch I, 86:1) was Satan-Helel. This is an
interpretation offered by Morgenstem, “The
Mythological Background of Psalm 82” (Hebrew
Union College-Jewish Institute of Religion

[ 139 ]

The sparkling circle of the heavenly host by Dore. Illustration to Canto 27 of Dante’s Partidiso,
From Dante, The Divine Comedy, translated by Lawrence Grant White.

[140] HELELETH / HOCHMEL

Annual XIV, pp. 29-126). However, in his Fallen
Angels, Bamberger argues: “The more natural
explanation is that the 1st star [that fell] was
Azazel.” Helel was head or leader of the nephilim
( q.v .). Generally speaking, angels can have no off¬
spring, since they are pure spirits; but when angels
sin, when they “put on the corruptibility of the
flesh” and cohabit with mortal women, they are
capable of producing progeny. A case in point
is the incident in Genesis 6. In the cabala and
rabbinic lore there are numerous instances of such
heteroclitish productivity. [Rf. Graves and Patai,
Hebrew Myths.]

Heleleth (Eleleth)—in gnostic lore, a great
luminary, described thus in the Hypostasis of the
Archons: “the great Heleleth descends from before
the holy spirit; his aspect is like gold, his vesture
like snow.” [ Rf. Doresse, The Secret Books of the
Egyptian Gnostics, p. 178.]

Helemmelek—in Enoch I, an angel governing
one of the seasons. The name is said to be an
inversion of Milkiel.

Helias the Prophet—a name for the forerunner
angel. See John the Baptist.

Hel(l)ison—one of the 5 angels of the 1st
altitude, the other 4 being Alimiel, Gabriel,
Barachiel, Lebes. When invoked, Helison appears
carrying a banner adorned with a crimson cross,
crowned with roses. [R/i The Almadel of Solomon.]

Hemah—angel of wrath, with dominion over
the death of domestic animals; also an angel of
destruction. According to The Zohar I, Hemah,
with the help of a brother angel named Af, well-
nigh swallowed Moses, and would have succeeded
in doing so, but for the timely intervention of
God. When the Lawgiver was disgorged, he
turned around and slew Hemah—one of the rare
instances where a mortal was able to do away with
an immortal, an angel. Like Af, Hemah was 500
parasangs tall, and was “forged out of chains of
black and red fire,” as described in Ginzberg, The
Legends of the Jews II, 308.

Heman (“trust”)—according to Rabbi Judah in
The Zohar (Kedoshim) and according to 3 Enoch,

Heman is a leader of one of the heavenly choirs.
Heman and the angels under him sing hosannas in
the morning hours, just as those under Jeduthun
sing hosannas in the evening hours, and those
under Asaph sing at night. Psalm 88 is headed:
“To the chief Musician upon Mahalath Leannoth,
Maschil of Heman the Ezrahite.” In the course of
time, it seems that the 3 psalmists (Heman, Asaph,
and Jeduthun) were transformed into maestro-
angels in order to perform, in Heaven, services for
which they showed special skill on earth.

Herachio [Astrachios]

Herald Angel—identified as Raziel or Akra-
ziel; also Michael. Said to have announced Jesus’
resurrection. The term was made popular by
Wesley’s “Hark! The Herald Angels Sing!”
When pictured with right hand raised in benedic¬
tion and wings outspread, the herald angel is the
symbol of the Nativity.

Herald of Hell—the angel Zophiel. [Rf.

Klopstock, The Messiah.]

Hermes—the agathosdaimon, the “bringer of
good, the angel standing by the side of Tyche.”
[Rf. Harrison, Epilegomena to the Study of Greek
Religion, pp. 294fF.] Hermes is the psychopompos
(q.v.), god of the underworld, daimon of rein¬
carnation. He is also the god of flocks and herds.
He received his art of divination and golden wand
from Apollo, his winged sandals from Perseus.
In Homer it is Hermes who leads the ghosts of
slain suitors to Hades. He was given the name
Trismegistus—“thrice-greatest Intelligencer”—be¬
cause, so it is said, he was the 1st intelligence to
communicate celestial knowledge to man. It is
also said that the cabala was shown to Hermes by
God on Mt. Sinai and that, in fact, he was none
other than the Hebrew lawgiver Moses [Rf.
Barrett, The Magus, “Biographia Antiqua,” p.
150.] This identification, however, is disputed by
N. Wieder in his article “Idea of a Second Coming
of Moses” ( Jewish Quarterly Review, April 1956),
declaring “Nowhere in rabbinic literature does
one meet with this designation [i.e., Hermes]. And
this is only natural: the rabbis must have regarded
it as most objectionable to attach to Moses the

...Herald Angel, announced Jesus’ resurrection [141]

name of a heathen deity.” The last poem Long¬
fellow wrote (1882) was titled “Hermes Tris-
megistus.”

Hermesiel—a leader of the heavenly choir,
sharing this post with Metatron, Radueriel, Tagas,
and other celestial masters of song. Hermesiel is
an angel “created” from Hermes, the Greek
divinity. Says T. Gaster in The Holy and the
Profane: “Hermes, inventor of the lyre, was
transmogrified into the angel Hermesiel”—a
suffix device by which sundry pagan material and
sources were made to serve the uses of early Jewish
angelologists. In time, Prof. Gaster adds, Herme¬
siel was identified with David, “sweet singer of
Israel.”

Heroes of Heaven—a term for good angels,
as in Mansoor, The Thanksgiving Hymns.

Hetabor—an angel invoked in the exorcism of
Wax. Found in works of practical cabala, origin¬
ally in Gollancz, Clavicula Salomonis.

Heziel—an angel of the zodiac.

Hhml Haml—angel of the firmament, one of
the 7 angels worshipped by Balaam. The name
was created through permutations of the letters
of the Hebrew alphabet. [Rf. M. Gaster, The
Asatir.]

Hibel-Ziwa—in Mandaean lore, an angel
equated with Gabriel. See Hiwel-Ziwa.

Hiel—an angel’s name found inscribed on an
oriental charm ( kamea) for warding off evil. [R/
Schrire, Hebrew Amulets.]

Hierarchy [Celestial Hierarchy]

Hierimiel [Jeremiel]

Hilofatei and Hilofei—in hechaloth lore
( Ma’asseh Merkabah), angelic guards stationed in
the 4th heavenly hall.

Hiniel—an angel invoked in Syriac incantation
rites, along with Michael, Gabriel, Sarphiel, and
other “spellbinding angels,” as cited in The Book
of Protection.

Hipeton (Anaphaxeton)—a spirit or angel

of the planet Jupiter, sharing rulership with the
angel Johphiel (i.e., Jophiel). [Rf. Barrett, The
Magus.]

Hiphkadiel—an angel’s name found inscribed
on an oriental charm (kamea) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Hismael—the spirit of the planet Jupiter. [Rf.
Barrett, The Magus II, 146.]

Hivvah—one of 2 sons of the fallen angel
Semyaza. See Hiyyah.

Hiwel-Ziwa (Hibel-Ziwa)—in Mandaean lore,
one of the 360 divine beings, created by Alaha, the
Supreme Being. Hiwel in turn is said to have
created this world.

Hiyyah—a son of the fallen angel Semyaza.
[See Hiwah.] According to legend, Hiyyah and
his brother together consumed daily 1,000 camels,
1,000 horses, and 1,000 oxen.

Hizarbin—a genius of the sea and one of the
genii of the 2nd hour. [Rf. Levi, Transcendental
Magic, quoting The Nuctemeron of Apollonius of
Tyana.]

Hizkiel—with Kafziel, Hizkiel serves as chief
aide to Gabriel when the latter bears his standard
in battle. [R/ The Zohar, Numbers 155a.] In Ozar
Midrashim II, 316, Hizkiel (or Hizqiel) is one of
numerous guards of the gates of the North Wind.

Hlin Hntr—one of the “nomina barbara,”
Hlin Hntr is an angel of winds and among the 7
angels worshipped by Balaam, as noted in M.
Gaster, The Asatir.

Hlk Lil Hlk Lib—one of the “nomina bar¬
bara,” an angel of holiness, and one of the 7
worshipped by Balaam.

Him Hml [Hhml Haml]

Hngel—an angel of the summer equinox,
effective as an amulet against the evil eye.

Hochmel (Hocroel, Hochmal, Hokmael,
Hochmael—“wisdom of God”)—the angel who
is reputed to have inspired the 7-volume Grimoire
of Pope Honorius TTT. Hochmel is one of the
10 sefitoth.

[ 142 ] HOCUS POCUS / HUZIA

Hocus Pocus—in Jewish magical rites of the
Middle Ages, Hocus Pocus manifests as “a prince
[angel] on high”—in fact, as two princes. The
term derives, it is said, from “hoc est corpus
meum.” [Rf. Grant, Gnosticism and Early Christian¬
ity, p. 45.]

Hod [Hodiriron]

Hodiel (“victory of God”)—an angel of the
Briatic world (the world of Creation), according
to cabalists. [See Hodiriron.] In Moses Botarel’s
work on the efficacy of amulets, Hodiel is men¬
tioned as an angel who might profitably be
invoked, along with Kabniel, Tarpiel, and other
invocation spirits.

Hodiriron (from “hod,” meaning splendor)—
9th of the 10 holy sefiroth (q.v), as listed in the
text of Isaac ha-Cohen of Soria, and in the works
of other cabalists.

Hodniel—an angel reputed to have the power
of curing stupidity in man.

Hoesediel (“mercy of God”— choesed) —like
Hodiel, Hoesediel is an angel of the Briatic world
(one of the 4 archetypal worlds). See chart facing
p. 60, Ambelain, La Kabbale Pratique, where Hoe-
sediel is listed along with Zadkiel as belonging to
the order of hashmalim or dominations. Hoesediel
is also ranked as one of the 10 sefiras.

Hofniel (“fighter for God”)—chief of the bene
elohim (“sons of God”), an order among the 10
hierarchies in the cabala. [Rf. Jewish Encyclopedia,
“Angelology.”]

Hokmael [Hochmel]

Holy Beasts—in Talmud the holy beasts are
the cherubim. In Hagiga “the holy beasts are
numbered with the ophanim [wheels, thrones] and
the seraphim, and the ministering angels.” See
hishmallim and hayyoth.

Holy Ghost (or Holy Spirit)—another name
for the Comforter (q.v), the 3rd person in the
Trinity, sometimes regarded as female. The
apocryphal The Gospel According to the Hebrews
makes the Lord speak of “my mother the Holy
Ghost” who “took me by one of my hairs and

carried me to the great mountain Tabor” (tradi¬
tionally the mountain of the Transfiguration).
The “mother” reference here is explained by the
fact that in Aramaic, which Jesus spoke, as also in
Hebrew, the word spirit or ghost is of the feminine
gender. Origen On John II, 12, quotes the cited
passage from The Gospel According to the Hebrews.
[Rf. Harnack, History of Dogma IV, 308; Hervieux,
The New Testament Apocrypha (p. 132); Hastings,
Dictionary of the Bible, “Tabor.”] The Commentary
on the Apocalypse of the Blessed John suggests that
“by the angel flying through the midst of Heaven
is signified the Holy Spirit.”

Holy Ones—another term for archangels.

Homadiel—identified as the “Angel of the
Lord.” [Rf. introduction to Mathers, The Greater
Key of Solomon.]

Horaios (Oreus, Horeus)—one of the 7
archons in the Ophitic (gnostic) system and ruler
of one of the 7 Heavens “leading to the aeon of
the archons.” See Invocation to Horaios repro¬
duced in Legge, Forerunners and Rivals of Christian¬
ity II, 74. Origen in Contra Celsum also mentions
Horaios.

Hormuz—in ancient Persian lore, the angel in
charge of the 1st day of the month. [Rf. The
Dabistan, p. 35.]

Horses—a term for angels, as in Zechariah
6:2-5: “These [red, black, white, and grizzled
horses] are the four spirits of the heaven which go
forth to stand before the Lord of all the earth.”
For a similar use of the term, see the Book of
Revelation.

Hosampsich—one of the leaders of the fallen
angels in Enoch writings. [Rf. Voltaire, “Of
Angels, Genii, and Devils.”]

Hosts—a term for angels; also a designation for
one of the 10 angelic orders (before Dionysius
fixed the orders at 9 and omitted hosts). [Rf.
Apostolic Constitutions-, Parente, The Angels.]

Hosts of the High Ones or Hosts of the
Height—a term for angels, as in Isaiah 24:21,
where God threatens dire punishment on his

...Holy Ghost, sometimes regarded as female [14 3]

servitors, mortal and divine: “And it shall come
to pass in that day that the Lord shall punish the
host of the high ones that are on high and the
kings of the earth upon the earth.” [Cf. God’s
dissatisfaction with the angels in Job 4:18:
“Behold, he put no trust in his servants, and his
angels he charged with folly.”]

Hosts of the Lord—according to the Mekilta
of Rabbi Ishmael, the Hosts of the Lord are the
ministering angels led by Michael.

Household of the Upper World—in hecha-
loth literature, the Household of the Upper World
constitutes one of the highest angelic groups—
called, in Hebrew, “pamelia shel ma’alah.” [Rf.
Muller, History of Jewish Mysticism, p. 152.]

Hout—an angel invoked in Arabic conjuring
rites. [Rf. Shah, Occultism, p. 152.]

Hoveh Hayah—one of the many names of the
angel Metatron.

Hshahshiel—a Syrian “spellbinding” angel
mentioned in The Book of Protection. [R/ Budge,
Amulets and Talismans, p. 273.]

Hsprh Hsmim—one of the 7 angelic creatures
worshipped by Balaam. [Rf. M. Gaster, The
Asatir, p. 263.]

Hubaiel—an angel serving in the 1st Heaven,
according to a listing in The Sixth and Seventh
Books of Moses.

Hubaril—an angelic messenger of the planet
Saturn. [Rf. Malchus, The Secret Grimoire of Turiel,
P-33.]

Hufaltiel (Huphaltiel)—an angel serving in the
3rd Heaven. He officiates on Friday and is to be
invoked from the west. [Rf. Barrett, The Magus;
de Abano, The Heptameron; Shah, Occultism; The
Sixth and Seventh Books of Moses.]

Hugron Kunya—one of the 14 great conjuring
angels named in M. Gaster, The Sword of Moses.

Huha—a name for God or of an angel men¬
tioned by the Essenes in their Covenant of the
Community (a scroll recently discovered among

the Dead Sea Scrolls). [Rf. Potter, The Last
Years of Jesus Revealed.]

Hukiel—in hechaloth lore ( Ma'asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Hula’il—in Arabic lore, a guardian angel
invoked in rites of exorcism; [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Humastrav (Humastraw)—a Monday angel
invoked from the north. Humastrav is said to
reside in the 1st Heaven. [Rf. de Abano, The
Heptameron.]

Humiel—in occultism, a zodiacal angel
governing Capricorn. [Rf. Jobes, Dictionary of
Mythology Folklore and Symbols.]

Huphaltiel [Hufaltiel]

Huphatriel—one of the angelic intelligences
of the planet Jupiter. [Rf. Malchus, The Secret
Grimoire of Turiel.]

Huristar [Barinian]

Hurmin—another name for Satan.

Hurmiz—one of the daughters of Lilith (q.v.).
Hurmiz is mentioned in Talmud Sabbath 151b.
[Rf Thompson, Semitic Magic, p. 71.]

Hurtapal—one of 3 angels of Lord’s Day
(Sunday), the other 2 angels being Michael and
Dardael. [Rf. de Abano, The Heptameron.]

Husael—an angel serving in the 3rd Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

Hushmael—an angel’s name found inscribed
on an oriental Hebrew charm (kamea) for warding
off evil. [Rf. Schrire, Hebrew Amulets.]

Hutriel (“rod of God”)—one of the 7 angels of
punishment, equated with Oniel (q.v.). Hutriel
lodges in the 5th camp of Hell, and helps in the
“punishment of the 10 nations.” [Rf. Maseket Gan
Eden and Gehinnom; Jellinek, Beth ha-Midrasch ;
see also the Jewish Encyclopedia 1,593.]

Huzia—one of the 64 angel wardens of the 7
celestial halls. [Rf Pirke Hechaloth.]

[144] HUZNOTH / HYPEZOKOS

Huznoth—a spirit invoked in the exorcism of
the water. [Rf. Mathers, The Greater Key of
Solomon, p. 93.]

Hydra(s)—compare with the Chalkydri (q.v.).

Hyniel—one of the angels ruling on Tuesday
and subject to the East Wind. Hyniel is to be
invoked from the north. [Rf. Barrett, The Magus
II.]

Hyoskiel Jhvhh—one of the angelic princes of
the hosts of X. [Rf. M. Gaster, The Sword of
Moses XI.]

Hyperachii—in Chaldean theogony, a group
of archangels who guide the universe. [Rf. Aude,
Chaldean Oracles of Zoroaster .]

Hypezokos (“flower of fire”)—one of the
“effable, essential and elemental orders” in the
Chaldean cosmological scheme.

Israfel, the Arabic angel of resurrection and'
song, by Hugo Steiner-Prag. From The Poems of
Edgar Allan Poe. New York: Limited Editions
Club, 1943.

Iabiel—an evil angel invoked in ceremonial
magic for separating a husband from his wife.
Iabiel is mentioned in The Sword of Moses.

Iachadiel —an angel whose name is found
inscribed on the 5th pentacle of the moon. [Rf.
Mathers, The Greater Key of Solomon, p. 80.]
He “serveth unto destruction and loss .. . thou
mayest call upon him against all Phantoms of the
night and to summon the souls of the departed
from Hades.”

Iadalbaoth (Ialdabaoth, Jaldabaoth, Ildabaoth,
etc.)—the 1st archon of darkness. In Hebrew
cabala and gnostic lore, Iadalbaoth is the demi-
ourgos, occupying a position immediately below
the “unknown Father.” In Phoenician mythology,
he is one of the 7 elohim, creators of the visible
universe. In Ophitic gnosticism, Iadalbaoth is said
to have generated the 7 elohim (angels) in “his
own image,” the 7 being: Iao, Sabaoth, Adonai,
Ouraios, Eloi, Astaphaios, and Iadalbaoth’s own
mother, Achamoth! Origen, who also refers to
Iadalbaoth as one of the 7, or as the creator of the
7, speaks of him as “Michael’s second name.” In

Enoch I, Iadalbaoth is equated with Sammael as the
fallen angel and as the supreme hierarch of the
order of thrones.

Iadara—in association with another spirit
named Schaltiel, Iadara governs the sign of the
virgin (Virgo) in the zodiac.

Iadiel (“hand of God”)—an angel listed in
Schwab, Vocahulaire de /’ Angelologie.

Iaeo—an angel invoked to exorcise demons.
[Rf. Conybeare, The Testament of Solomon ; Butler,
Ritual Magic.] Iaeo is able, with the aid of other
angels, to frustrate the machinations of the demon
Saphathorael.

Iahhel—in the cabala, an archangel who has
dominion over philosophers and those who wish
to withdraw from worldly concerns. Iahhel is also
one of the 72 angels bearing the mystical name of
God Shemhamphorae. [See Ambelain, La Kabbale
Pratique for Iahhel’s sigil, p. 294.]

Iahmel—an angel who has dominion over the
air. [Rf. The Book of the Angel Raziel.]

147

[148] IAHO I INTELLIGENCES

Iaho (Jehovah)—the name of a divine spirit
pronounced by Moses on Pharaoh Necho, causing
the Egyptian king to die on the spot. [Rf. Voltaire,
“Of Angels, Genii, and Devils,” quoting Clement
of Alexandria’s Stromatei, 5.]

Ialcoajul —angel of the 11th hour of the night,
serving under Dardariel. [R/. Waite, The Leme-
geton, p. 70.]

Ialdabaoth [Iadalbaoth]

Iamariel —angel of the 9th hour of the night,
serving under Nacoriel.

Iameth —an angel encountered in occult and
apocryphal writings. He is the only beneficent
spirit who is able to overcome the machinations
of Kunospaston, demon of the sea. [Rf. Odeberg,

3 Enoch', Conybeare, The Testament of Solomon;
Shah, The Secret Lore of Magic.]

Iao the Great— 1st of the 7 archons constituting
the Hebdomad in the gnostic system of primordial
powers. [Rf. Pistis Sophia .] According to Doresse,

The Secret Books of the Egyptian Gnostics, Iao the
Great is the demiurge, master of the 7 Heavens.

In 3 Enoch, Iao’s assistant, Little Iao, is actually
Metatron under one of his many agnomina. [Cf.

J eu -]

Iaoth —in The Testament of Solomon, one of the
7 archangels. By the power of Iaoth’s name, the
demon Kurteel (who causes bowel pains) can be
overcome. [Rf Shah, The Secret Lore of Magic.]

Iaqwiel —an angel of the moon, cited in
Schwab, Vocabulaire de VAngelologie.

lax —an angel capable of thwarting the demon
Roeled (who causes stomach trouble) and the
demon Envy. [Rf. Conybeare, The Testament of
Solomon.]

Iblis [Eblis]

Iboriel —in hechaloth lore ( Ma'asseh Merk-
ahah), an angelic guard of the 7th heavenly hall.

Iciriel —one of the 28 angels ruling the 28
mansions of the moon.

Idedi —in Akkadian theology, angels who have
their dwelling in Heaven. [Rf Lenormant,
Chaldean Magic, p. 148.]

Idrael —in hechaloth lore ( Ma’asseh Merkahah),
an angelic guard of the 5th heavenly hall.

Idris —a name for Enoch in Koranic lore. [Rf.
3 Enoch.]

lealo —an angel invoked to exorcise demons.
[Rf Butler, Ritual Magic, p. 32; Conybeare, The
Testament of Solomon .] Probably a variant of Iaeo
(q.v.).

Iedidiel —an angel summoned up in ritual
invocation. [Rf Schwab, Vocabulaire de I'Angelo-
logie.]

Iehuiah —an angel of the order of thrones or
of powers, a protector of princes, and one of the
72 angels bearing the mystical name of God
Shemhamphorae. For Iehuiah’s sigil, see Ambelain,
La Kabbale Pratique, p. 273.

Ieiaiel —angel of the future, sharing the office
with Teiaiel (q.v.). Ieiaiel is also one of the 72
angels bearing the name of God Shemhamphorae.

Ieilael— one of the 72 angels bearing the name
of God Shemhamphorae.

Ielahiah —formerly an angel of the order of
virtues, Ielahiah protects magistrates, and renders
decisions in legal suits. He is also one of the 72
angels bearing the name of God Shemhamphorae.
His corresponding angel is Sentacer. [Rf. Ambe¬
lain, La Kabbale Pratique.]

Ieliel —one of the 72 angels bearing the name
of God Shemhamphorae.

Ierahlem —in Mathers, The Greater Key of
Solomon, an angel invoked in ceremonial magic.

Ierathel (Terather)—an angel of the order of
dominations, according to Barrett, The Magus II.

Ierimiel (Hierimiel)—a form of Jeremiel (q.v.).

Iesaia —one of the many names of the angel
Metatron.

...Imamiah, destroys and humiliates enemies [14 9 ]

Ietuqiel—in occult lore, an angel invoked by
women at childbirth. Ietuqiel is said to be the
primitive name of Moses. [R/l Schwab, Vocabulaire
de I’Angilologie .]

’Ifafi—in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard of the 7th heavenly hall.

Iggereth bath Mahalath—a variant spelling in
The Zohar (Leviticus 114a) for Agrat bat Mahlat
{q.v).

Ihiazel—one of the 72 angels bearing the name
of God Shemhamphorae.

Iibamiah—one of the 72 angels bearing the
name of God Shemhamphorae.

Ijasusael—in Enoch lore, one of the leaders of
the angels of the seasons.

Ilrlcar Sof—the angelic ruler of the month of
SchebatQanuary-February). [R/! Schwab, Vocabu¬
laire de I’Angilologie.]

Daniel—in Jewish legend, an angel with
dominion over fruit-bearing trees. [See Sofiel.]

Di-Abrat (Ilabrat)—a winged angel, Baby¬
lonian chief messenger of the god Anu. He carries
a staff or wand in his right hand. Also called
Papukkal.

Im—Akkadian name for Rimmon (q.v.).

Imachedel—according to listing in Mathers,
The Greater Key of Solomon, an angel, in cere¬
monial magic, invoked by the Master of the Art.

Images—“one of the 10 orders of angels in
Talmud and Targum,” according to Voltaire in
his essay “Of Angels, Genii, and Devils.”

Imamiah—in the cabala, an angel of the order
of principalities, or rather an ex-angel of that
order, since he is fallen. In Hell he supervises and
controls voyages, and destroys and humiliates
enemies, when he is invoked to do so, or is so
disposed. He was once one of the 72 angels that
bore the name of God Shemhamphorae. His
sigil is pictured in Ambelain, La Kabbale Pratique,
p. 289.

’Immiel—in hechaloth lore, an angel who assists

Metatron (q.v.) in reciting the Shema. [Rf. 3
Enoch.]

Imriaf—in Schwab, Vocabulaire de I’Angelologie,
the angelic ruler of the month of Tamouz (June-
July).

Imriel (“eloquence of God”)—the angelic ruler
of the month of Siwan (May-June). [Rf. Schwab,
Vocabulaire de I'Angdlologie.]

Incubi—Justin Martyr, Clement, and Tertullian
believe the incubi are “corporeal angels who
allowed themselves to fall into the sin of lewdness
with women.” [Rf Sinistrari, Demoniality; or
Incubi and Swccwfei.]

Indri—in Vedic lore, one of the celestial
deities analogous to the Judaeo-Christian angels.
[See Adityas.]

Informer—a designation for Satan in The
Zohar.

Ingethal or Ingethel [Gethel]

In Hii—in Mandaean mythology, one of the
4 mallei or uthri (i.e., angels) of the North Star.
[Rf Drawer, The Mandaeans of Iraq and Iran.]

Inias—one of the 7 angels reprobated at the
church council in Rome (745 c.e.). The other
reprobated angels were Uriel (sic), Raguel, Simiel
(Semibel), Tubuel, Tubuas, and Saboac.

Innocents—according to Barrett, The Magus,
the innocents rank 10th of the 12 orders in the
celestial hierarchy, with the angel Hanael as ruler.
In the pseudo-Dionysian scheme there are only 9
orders.

Innon—in Mathers, The Greater Key of Solomon,
the holy name of an angel by which demons are
commanded to appear in Solomonic conjuration
rites.

Intelligences—the neo-Platonic equivalent of
the Judaeo-Christian angels or sefiroth. Usually
10 in number. They are mentioned in the Enchiri¬
dion of Pope Leo the Third (Rome, 1523), where they
are called planetary intelligences. [Rf Jung, Fallen
Angels in Jewish, Christian and Mohammedan
Literature.]

[150] IOBEL / ISRAFEL

Infant angels by Raphael. Reproduced from
Regamey, Anges.

Iobel—in gnostic lore, one of the 12 powers
engendered by the god Ialdabaoth. [Rf. Doresse,
The Secret Books of the Egyptian Gnostics .]

Ioelet—according to The Testament of Solomon,
an angel invoked to exorcise demons. [Rf Butler,
Ritual Magic.] With the help of other angels,
Ioelet is able to frustrate the designs of the demon
Saphathorael.

Iofiel (“beauty of God”—Iophiel, Zophiel,
Jofiel, Jophiel)—a companion angel of Metatron;
a prince of the Law (Torah), usually included
among the 7 archangels and equated with Yefefiah
(q. v.). According to Cornelius Agrippa, Iofiel
is ruler of the planet Saturn, alternating with
Zaphchiel (Zaphkiel). In his doctrine of Talismans,
Paracelsus cites Iofiel as the intelligence of the
planet Jupiter. [Rf Christian, The History and
Practice of Magic I, 318.] According to de Blcs,
How to Distinguish Saints in Art, it is Iofiel (Jophiel)
who drove Adam and Eve out of Eden. This is
also the view of the Rev. R. L. Gales in “The
Christian Lore of Angels.” In a work called Angels
in Art by C. E. Clement, Iofiel is cited as the
preceptor angel of the sons of Noah (Shem, Ham,
and Japhet).

Iomuel—an angel who had sexual relations
with women before the Flood, according to
Schwab, Vocabulaire de I’Angelologie. Iomuel is to
be included with the fallen angels.

Ioniel—in Solomonic lore, one of the 2 princes
ruling the universe, the other angel being Sefoniel.
He (Iomel) may be invoked under the proper
auspices and according to the proper magical rites.

Iophiel [Iofiel]

Irel—in occultism, an angel resident of the 5th
Heaven. He rules Tuesday and is invoked from
the west.

Irin (“watchers” or irin qaddisin, “holy
watchers”)—twin angels resident in the 6th
Heaven (the 7th according to 3 Enoch). The irin
constitute, together with the twin qaddisin (q.v.),
the supreme judgment council of the heavenly
court. They are among the 8 exalted hierarchs
that enjoy a rank superior to that of Metatron
(who is considered, in occult and apocalyptic lore,
one of the greatest angels serving God). According
to Daniel 4:17, the irin are the watchers or
grigori ( q.v .). In 3 Enoch it is said that each of the
irin “is equal to the rest of the angels and princes
together.” Hyde in Historia Religionis Veterum
Persarum states that the irin are of Persian origin.
In the Revelation of Moses, Metatron points out
the irin to Moses in the 6th Heaven, at the time
the Lawgiver visited Paradise while still in the
flesh.

Isaac (Hebrew, Ishak, “he laughed”)—called
“angel of light” because, at birth, Isaac had a
supernatural brightness about him. His birth was
announced by the angel Michael; and the fact
that Abraham was too old at the time to be the
begetter of offspring (Genesis 21) lent color to the
legend that Isaac was of divine origin. “Jewish
tradition,” says Forlong in Encyclopedia of Religions,
“makes Isaac an angel of light, created before the
world, and afterwards incarnate as one of the
sinless patriarchs over whom death had no power.”

Isda—an angel who provides nourishment to
human beings. [Rf. Schwab, Vocabulaire de
I’Angelologie.]

Isfandarmend (Isphan Darmaz)—in Persian
mythology, the angel of February; also ruler of
the 5th day of each month. [Rf. Hyde, Historia
Religionis Veterum Persarum.]

Isheth Zenunirn [Eisheth Zenunim]

Is(c)him (Aishim, Izachim)—angels composed
of snow and fire, resident of the 5th Heaven (Cf.
Psalms 104:4) where Moses encountered them. [R/!
Ginzberg, The Legends of the Jem II, 308; also V,
124.] In the cabala the ishim are “the beautiful
souls of just men (the saints). In The Zohar, they
are interchangeable with the bene elim, who are
of the order of thrones or angels, with Azazel
chief of the order. In the scheme of Mirandola,
the ishim rank 9th in the hierarchic system
(Dionysius does not mention them). Their duty,
since Creation, has been to extol the Lord. Among
the angelic hosts the ishim represent the 9th
sefiroth (Eliphas Levi says the 10th). In this
connection, see works of de Mirville, 19th-century
pneumatologist. In The Zohar, Zephaniah (Zephe-
miah) is listed as chief of the order. Maimonides
speaks of the ishim in his Mishna Thora as a high
order of angels.

Ishliah—one of the angels governing the east,
[See Gauriil Ishliha.]

Isiael—in de Abano, The Heptameron, and Bar¬
rett, The Magus, one of the Tuesday angels
resident in the 5th Heaven.

Isis—in Paradise Lost I, 478, Milton places this
Egyptian deity among the fallen angels. The
Phoenicians confused Isis with Ashteroth who, in
goetic lore, was once a seraph but is now a great
duke serving in the nether regions.

Isma’il—in Arabic tradition, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”] Also, an angel in
the 1st Heaven in charge of a group of angels (in
the guise of cows) engaged in worshipping Allah.
[Rf. Hastings, Encyclopaedia of Religion and Ethics
IV, 619.]

Ismoli—in occultism, the ministering angel to
Samax, the latter ruler of the angels of the air
operating on Monday. [Rf. de Abano, The

...Isaac, the angel of light [15 1]

Heptameron ; Barrett, The Magus II; de Claremont,
The Ancient’s Book of Magic.\

Isphan Darmaz (Isphendarmoz, Spendarmoz)
—in ancient Persian lore, the tutelary spirit of the
earth and the angel who presided over the month
of February. He also served as the genius (i.e.,
angel) for virtuous women. [Rf. Clayton, Angelo-
logy, Hyde, Historia Religionis Veterum Persarum.]

Israel (“striver with God”)—an angel of the
order of hayyoth, a distinguished class of angels
surrounding God’s throne and to be compared
with the cherubim and seraphim. In The Book of
the Angel Raziel, Israel is ranked 6th of the throne
angels. In the Prayer of Joseph, an Alexandrian
gnostic apocryphon, commented on by Origen
and Eusebius, there occurs this passage: “He who
speaks to you, I, Jacob and Israel, am an angel of
God and a principal (archikon) spirit.” And else¬
where in the same: “I am Israel the archangel
of the power of the Lord and the chief tribune
among the sons of God.” Further along, Jacob-
Israel identifies himself as the angel Uriel. In this
apocryphon, the patriarch Jacob is an archangel
(angelic name: Israel) who has entered earthly life
from a pre-existent state. [Rf. introd. 3 Enoch.]
The mystics of the geonic period (7th-llth
centuries) speak of a heavenly being named Israel;
the function of this angel is to “call the hosts of
angels to chant God’s praise.” He addresses them
with these words: “Bless ye the Lord who is to be
blessed.” Philo identifies Israel with the Logos. In
Ginzberg, The Legends of the Jews V, 307, Israel is
designated “Jacob’s countenance in the throne of
Glory.” [Rf. Hekaloth, 4:29; The Book of the Angel
Raziel, 6b.]

Israfel (Israfil, Isrephel, Sarafiel, etc.)—in
Arabic folklore, “the burning one,” the angel of
resurrection and song, who will blow the trumpet
on Judgment Day. He is described as 4-winged
and “while his feet are under the 7th earth, his
head reaches to the pillars of the divine throne.
Also “3 times a day and 3 times during the night
he looks down into Hell and is so convulsed
with grief that his tears would inundate the earth
if Allah did not stop their flow.” It is further

[152] IT A T1YAH / IYAV

“revealed” that for 3 years Israfel served as com¬
panion to Mohammed, whom he initiated in the
work of a prophet, and that then Gabriel came
and took over. [Rf. Shorter Encyclopaedia of Islam,
“Israfil.”] Another tradition in Islamic folklore
speaks of Israfel, Gabriel, Michael, and Azrael
being sent by Allah to the 4 corners of the earth
to fetch 7 handfuls of dust for the creation of
Adam—a variant of the Genesis account in which
God Himself creates Adam out of the dust on the
ground; or, according to Jewish lore (Ginzberg,
The Legends of the Jews I, 55), “from a spoonful of
dust taken from the spot where, in time, the altar
of atonement would stand in Jerusalem.” On this
mission only Azrael, angel of death, succeeded.
Israfel, further, is one of the same 4 angels to be
destroyed in the universal conflagration at the end
of the world, of which the Koran speaks and
which will occur at the sounding of the 3rd and
final blast. However, there is a strong feeling that
God or Allah will revive them, just as he has
revived less deserving spirits (Rahab, for instance).
[Rf. Hastings, Encyclopaedia of Religion and Ethics
IV, 615.] Attention should be called here to the
fact that Israfel is not mentioned by name in the
Koran. It would be incorrect therefore to identify
him as a Koranic angel—which, however, is what
Poe has done in a footnote to his poem (“And the
angel Israfel, whose heart strings are a lute, and
who has the sweetest voice of all God’s creatures—
Koran”). Poe must have derived his quotation and
description from a source or sources other than
the Koran, for nothing of the kind can be found
in it. (The matter has been made the subject of an
article by the compiler of this Dictionary.) Israfel
figures as a character in C. E. S. Wood’s satire,
Heavenly Discourse, Chapter 14, called “Prepared¬
ness in Heaven,” in which God orders Israfel to
“mobilize the Old Body Guard.” In the Limited
Editions Club The Poems of Edgar Allan Poe is a
lithograph by Hugo Steiner-Prag, reproduced
on p. 146. See Hervey Allen’s biography of
Poe called Israfel, and Edwin Markham’s poem
“Our Israfel.”

Itatiyah—one of the many names of the angel

Metatron (q.v.).

Ithoth—in Conybeare, The Testament of
Solomon, an angel who, with the aid of other
angels, is able to subvert the designs of the demon
Saphathoreal.

Ithuriel (“discovery of God”)—one of the 3
deputy sarim (princes) of the holy sefiroth serving
under the ethnarchy of the angel Sephuriron. The
name Ithuriel occurs in the 16th-century tracts of
Isaac ha-Cohen of Soria, where the term is
interpreted as denoting “a great golden crown”;
and in Cordovero’s Pardes Rimmonim (Orchard of
Pomegranates). Earlier sources may yet come to
light. The name appears also in the grimoires, as
in the 1st pentacle of the planet Mars, figured in
Mathers, The Greater Key of Solomon, p. 63. In
Paradise Lost IV, 788, Milton refers to Ithuriel as
a cherub (“mistakenly,” says Gershom Scholem)
who, along with Zephon, is dispatched by Gabriel
to locate Satan. The “grieslie King” is discovered
in the Garden of Eden “squat like a Toad close at
the ear of Eve.” By touching Satan with his spear,
Ithuriel causes the Tempter to resume his proper
likeness. The incident is illustrated in Hayley’s
edition of Milton’s works (London, 1794). In
Dryden, The State of Innocence, Ithuriel figures in
the cast of characters as one of 4 angels. Note: It is
clear from the sources cited that Milton did not
coin Ithuriel (or Abdiel or Zophiel, as certain
Milton scholars claim) but found him ready at
hand. [Rf. West, “The Names of Milton’s Angels”
in Studies in Philology (April 1950).]

Itmon—one of the many names of the angel
Metatron ( q.v .).

Itqal—an angel of affection, invoked in cases
of dissension among human beings. [Rf. Schwab,
Vocabulaite-de VAngelologie .]

Itra’il—in Arabic lore, a guardian angel invok¬
ed in rites of exorcism. [Rf. Hughes, A Dictionary
of Islam, “Angels.”]

Iurabatres—in Heywood, The Hierarchy of the
Blessed Angels, an angel with dominion over the
planet Venus. Other angels credited with govern¬
ing Venus include Anael, Hasdiel, Raphael,
Hagiel, and Noguel. Valiant form, Eurabatres.

[ 153 ]

Michelangelo’s “Kneeling Angel with Candlestick.” From The Sculptures of Michelangelo.
New York: Oxford University Press, 1939.

[154] IUVART I IZRAFEL

Iuvart—an ex-prince of the order of angels,
now serving in Hell. He is mentioned in Michaelis,
Admirable History of the Possession and Conversion
of a Penitent Woman.

Iyar—a Talmudic angel said to have been
derived from Babylonian sources, just as Gabriel
and Michael were. Iyar is cited in Hyde, Historia
Religionis Veterum Persarum and in Voltaire, “Of
Angels, Genii, and Devils.”

Iyasusael [Ijasusael]

Izachel—in The Greater Key of Solomon, an
angel invoked in ritual magic, specifically in
prayer by the Master of the Art. [Rf. Waite, The
Book of Black Magic and of Pacts, p. 204.]

Izads (Izeds)—in Zoroastrianism, heavenly
hosts, the 2nd series of emanations after the
amesha spcntas. The izads are sometimes equated
with the cherubim. There are 27 or 28 in the
order. Their duty consists in watching over
the “innocence, happiness, and preservation of the

world,” of which they are the protecting genii and
guardians. The most powerful and chief of these
“spirits of light” is (or was) Mithras. [Rf. King,
The Gnostics and Their Remains; Saltus, Lords of
the Ghostland, p. 42.]

Iz’iel—in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard of the 6th heavenly hall.

Izrael—one of 4 angels who will be exempt
from the terrifying blast of the 1st Trumpet on
Judgment Day (the other 3 angels being Gabriel,
Michael, and Israfel). According to Islamic lore,
there will be 3 blasts in all, the final one the blast
of the Resurrection. [Rf Sale, The Koran, “Pre¬
liminary Discourse,” p. 59.] There will be, it
seems, a 40-year (or 40-day) interval between each
blast. At the very end, at Allah’s command, “the
dry and rotten bones and dispersed parts of the
bodies of all human creatures, even to the very
hairs, will be called to judgment.”

Izrafei [Israfel]

Izschim [Ischim]

The Lait Judgment. From a Persian miniature
of the 8th century, reproduced from The Lost
Books of the Bible.

Jabniel (“Jehovah causes to be built”)—one of
the ruling angels of the 3rd Heaven, as listed in
The Sixth and Seventh Books of Moses.

Jabriel [Jibril]

Jachniel—one of numerous angelic guards of
the gates of the South Wind. [Rf. Ozar Midrashim
II, 316.]

Jacob [Israel]

Jael (Joel)—one of the twin cherubim on the
Mercy Seat of the Ark of the Covenant, the other
cherub being Zarall. In occult lore, Jael is an angel
governing the zodiacal sign of Libra.

Jahoel [Jehoel]

Jaluha—in the gnostic work Texts of the Savior,
Jaluha is the “receiver of Sabaoth Adamas.” To
sinners who are being judged or purged, Jaluha
bears the cup of oblivion so that the soul “may
drink therein and forget all the places which it has
passed through.” [Rf. Legge, Forerunners and
Rivals of Christianity X, 187.]

Janax—a Monday angel of the 1st Heaven

invoked from the east. [Rf. Barrett, The Magus II,
118.]

Janiel—angel of the 5th Heaven ruling on
Tuesday and subject to the East Wind. [Rf.
Barrett, The Magus II.]

Jareahel [Jevanael]

Jareriel [Jazeriel]

Jariel—an angel of the divine face or presence.
A variant form of Suriel, Sariel, Raziel.

Javan (Yavan; Greek, for Greece)—a guardian
angel whose special sovereignty is (or was)
Greece. In Jewish legend, Javan exercises domin¬
ion also over Israel, although, traditionally, it is
Michael who serves as tutelary guardian of the
chosen people. [Rf Ginzberg, The Legends of the
Jews VI, 434.]

Jazar—a genius who “compels love.” Jazar is
one of the genii of the 7th hour, according to The
Nuctemeron of Apollonius of Tyana.

Jazeriel (Jareriel)—one of the 28 angels ruling
over the 28 mansions of the moon.

157

[158] JEDUTHUN / JINN

“When the morning stars sang together,”

by William Blake, illustrating Job 38:7. Frontis¬
piece in Jastrow, The Book of Job.

Jeduthun (“praising” or “judgment”)—in the
cabala, lord of the evening choirs in Heaven. As
“Master of Howling” he leads myriads of angels
in chanting hymns of praise to God at the close of
each day. Psalms 39, 62, 77 are inscribed “To the
chief Musician, even Jeduthun.” Here, clearly,
Jeduthun is a mortal (a Levite), one of the directors
of music at the temple; but in the early Middle
Ages the Zoharists transformed Jeduthun into an
angel and assigned him in Heaven a post similar
to the one he invested on earth. [See Asaph;
Heman.]

Jehoel(Jehuel,Jaoel, Yahoel, Shemuel, Kemuel,
Metatron)—mediator of the ineffable name and

one of the princes of the presence. In Jewish legend,
Jehoel is “the angel who holds the Leviathan in
check.” He is chief of the order of seraphim
(although it is Seraphiel who is commonly invested
with this rank). According to The Apocalypse of
Abraham, Jehoel (otherwise Metatron-Yahoel) is
the heavenly choirmaster, “singer of the eternal”
and “heavenly Son of Man” who accompanied
Abraham on his visit to Paradise and revealed to
him the course of human history. In his Jewish
Gnosticism, Merkabah Mysticism, and Talmudic
Tradition, Scholem suggests that Jehoel is an
earlier name of Metatron. In the cabalistic Berith
Menuha 57a, Jaoel (Jehoel) is the principal angel
over fire. King, The Gnostics and Their Remains
(p. 15), lists 7 subordinates of Jehuel—Seraphiel,
Gabriel, Nuriel, Temmael, Shimshael, Hadamiel,
and Sarmiel.

Jehovah-Angel—the angel in Genesis 48:16 is
so termed (i.e., angel of the Lord) by Gregory
Thaumaturgus in his “Panegyric Addressed to
Origen.”

Jehudiam—in The Zohar (Exodus 129a),
Jehudiam is an angel “who keeps the accounts of
the righteous.” In addition, he “carries the 70 keys
of all the treasures of the Lord.”

Jehudiel—ruler of the movements of the
celestial spheres. Cf. Metatron, “who doth the
Primum Mobile guide.” Jehudiel is sometimes
included in the list of the 7 archangels. [See
Salatheel.]

Jehuel [Jehoel]

Jekusiel—in Pirke Hechaloth, Jekusiel is an
angelic guard stationed in one of the halls of the
1st Heaven.

Jekut(h)iel—an amulet spirit, invoked by
women at childbirth. [Rf Schwab, Vocabulaire de
VAngelo logic.] Moses was christened Jekuthiel, says
Pirke Rabbi Eliezer, because “his form was like
that of an angel.”

Jeliel—a seraph whose name is inscribed on the
Tree of Life in the world of Yetzirah (Formation).
In the cabala, Jeliel is the heavenly prince-ruler of
Turkey. He controls the destiny of kings and other

high dignitaries and gives the palm of victory to
those who are unjustly attacked or invaded. In
addition, he inspires passion between the sexes and
insures marital fidelity. His sigil is reproduced in
Ambelain, La Kabbale Pratique, p. 260.

Jeou—in gnostic lore, a great heavenly power
who shackles the god Ialdabaoth to a sphere of
fate. Jeou deprives the god of his rank and elevates
in his place Ialdabaoth’s son, Ibraoth (or Sabaoth).
[Rf. Doresse, The Secret Books of the Egyptian
Gnostics, p. 176.]

Jeqon (Yeqon, Yikon, “inciter”)—a ringleader
of the fallen angels, as listed in Enoch I. Of Jeqon
it is said that, with the help of Asbeel, another
apostate ( q.v .), he led astray the sons of God (i.e.,
other angels) by tempting them with the sight of
mortal women; and that it was with these women
that these sons of God later had sexual relations.
[Rf. Bamberger, Fallen Angels.]

Jerazol—an angel of power mentioned in
cabalistic works. He is invoked in conjuring rites.
[Rf. The Sixth and Seventh Books of Moses.]

Jeremiel (“mercy of God” or “whom God sets
up”)—in Enoch I and II Esdras, Jeremiel is equated
with Remiel; also with Uriel. He is one of the 7
archangels in the original or earliest listings. He has
been described as the “lord of souls awaiting
resurrection.” [Rf. various editions of the Apo¬
crypha by Goodspeed, Metzger, and Komroff.]
In II Esdras 4:36, Jeremiel is referred to as an
archangel. In The Masque of Angels, a one-act
opera produced in February 1966 at St. George’s
Church in New York, Jeremiel was cast as a
principality.

Jerescue(Jeruscue)—a Wednesday angel, resid¬
ing in the 3rd Heaven; he is invoked from the
west—according to de Abano, The Heptameron;
but, according to Barrett, The Magus II, Jerescue
is a resident of the 2nd Heaven (which may make
a difference as to the direction from which he is to
be invoked).

Jesodoth—in rabbinic tradition, an angel who
receives wisdom and knowledge direct from God
for transmission to man. He is 10th in the hierarchy

...Jeliel, inspires passion between the sexes [15 9]

of the elohim. [Rf. Spence, An Encyclopaedia of
Occultism, p. 238.] Cornelius Agrippa, Three Books
of Occult Philosophy, speaks of Jesodoth receiving
beneficence from the 10th of the divine essences,
elohim.

Jesubilin—according to the Grimorium Verum,
a “holy angel of God” invoked in gnostic rites.
The name is a variant form of Serabilin.

Jesus—regarded by Philo, Justin Martyr, and
early Christian writers as “a leading angel” or
archangel; also identified as the Logos or Word,
and as such is said to have been one of the 3 angels
that visited Abraham under the oak of Mamre.
[Rf. Conybeare, Myth, Magic, and Morals, p. 226.]

Jetrel—one of 200 fallen angels in the Enoch
listings.

Jeu—in gnostic lore, specifically in Pistis Sophia,
Jeu is a great angel, “overseer of light, arranger of
the Cosmos.” He is one of the 3 great powers on
high, occupying the place on God’s right, with
Propator on God’s left. [Rf. works of Valentinus.]

Jevanael (Jareahel)—in Mosaic lore, one of the
7 princes that stand continually before God and
to whom are given the spirit-names of the planets.
[A/ Cornelius Agrippa, Three Books of Occult
Philosophy III.]

Jibril (Jabriel, Jabril, Jibra’il, Jabriyel, Abruel)—
the name of Gabriel in Koranic Scripture. As
Jibra’il in Arabic rites of exorcism, he is regarded
as a guardian angel. [Rf. Hughes, A Dictionary of
Islam, “Angels.”] In Persian lore, Jibril is Bahram,
“the mightiest of all the angels”; also “Serosh, the
message-bringer.” [Rf. The Dabistan, pp. 127,
379.]

Jinn—in Moslem theology, the jinn were
created 2,000 years before Adam. They were
originally of a high estate, equal to the angels,
with Eblis chief among them. When, on the
creation of Adam, Eblis refused to worship the
earthling, Eblis was degraded and cast out of
Heaven along with the jinn, who thenceforth
became demons. Five sons of Eblis (q.v.) were
among the evil jinn. In Hughes, A Dictionary of

[160] JINNIYEH I JUSGUARIN

Angels bewailing the death of Jesus, a detail from a fresco by Giotto in the Arena Chapel,
Padua. Reproduced from Regamey, Anges.

Islam . “Genii,” we find the following quotation:
“The most noble and honorable among the angels
are called the Ginn, because they are veiled from
the eyes of the other angels on account of their
superiority.”

Jinniyeh (fem. forjinn).

Joel (Jael, Jehoel, Yahoel, Jah-el, etc.)—in The
Book of Adam and Eve, a pseudepigraphic work,
Joel is the archangel who allotted our first
parents a 7th part of the earthly paradise. Joel is
also credited with being the angel who bade Adam
name all things, an incident related in Genesis
2:19-20 (where it is God Himself who appoints
Adam to the task). Joel (or Yahoel) is the 1st of
Metatron’s names. In Conybeare, The Testament of
Solomon, the female demon Onoskelis, on being

interrogated by Solomon, declared she was sub¬
ject to Joel.

Jofiel [Iofiel]

Johiel —angel of Paradise, although Shamshiel,
Zephon, Zotiel, Michael, and Gabriel, among
others, have been called angels of Paradise. There
are actually two paradises, the one heavenly, the
other earthly (Eden).

John the Baptist —the “forerunner angel,” as
in Exodus 23:20; Malachi 3:1; Matthew 11:10.
“Behold, I send an angel before thee, to keep thee
in the way and to bring thee into the place I have
prepared.” In The Zoltar (Vayehi, 232a), Rabbi
Judah declared: “This angel, this deliverer of the
world, is sometimes male, sometimes female.

When he procures blessings for the world, he is
male, resembling the male who provides blessings
for the female. But when he comes to bring
chastisement on the world, he is female, being, as
it were, pregnant with the judgment.” [See
Metatron; Shekinah; Helias the Prophet.] In the
Coptic Book of John the Evangelist, Jesus speaks of
“Helias the prophet” (meaning John the Baptist)
and refers to the latter as an angel sent by Satan
(sic) to baptize with water. [Rf. James, The
Apocryphal New Testament, p. 191.] “In the icons
of the Eastern Church he (John the Baptist) is
always depicted with wings, to indicate his office
as messenger [i.e., angel] sent before the face of
Christ”—from Gales, “The Christian Lore of
Angels.”

Jomiael [Jomjael]

Jomjael (Yomyael, “day of God”)—one of the
fallen angels cast out of Heaven, along with
Semyaza, Satan, etc. [Rf. Enoch /.]

Jophiel [Ioficl]

Jorkemo [Yurkemi]

Josata (Josta)—an angel invoked in Solomonic
magic rites in the Uriel conjuration. Josata is one
of the 4 magical words or names spoken by God
(“with his mouth, to his servant Moses”), the

..Joel, bade Adam to name all things [161]

other 3 names being Ablati, Abla, and Caila. [Rf
Grimorium Verum.]

Josephel [Asfa’el]

Joth—a secret name of God which “Jacob
learned from the angel in the night of his wrest¬
ling, and by which he was delivered from the
hands of his brother Esau.” [Rf Malchus, The
Secret Grimoire of Turiel\ Waite, The Book of Black
Magic and of Pacts.]

Joustriel—in Waite, The Lemegeton, an angel
of the 6th hour of the day, serving under Samil.

Jove-a fallen angel in Paradise Lost I, 512.
Milton derived him from Greek mythology,
where he is Zeus, lord of heaven; or from Roman
mythology, where he is Jupiter or Jove.

Jukar—“a prince over all the angels and all the
Caesars,” according to Mathers, The Greater Key
of Solomon.

Junier—an ex-prince of the order of angels.
[Rf. Garinet, The History of Magic in France-, De
Plancy, Dictionnaire Infernal III, p. 459.]

Jusguarin—a ruling angel of the 10th hour of
the night. Jusguarin has 10 chief angelic officers
under him, as well as 100 lesser officers. [Rf.
Waite, The Book of Ceremonial Magic, p. 70.]

% \m 8 j |

‘ffr- ■ M

CSV^IVvS

Uriel descending from heaven on a sunbeam

to join Gabriel, Ithuriel, and Zephon in the
Garden of Eden, where they come upon Adam
and Eve in embrace (lower right) and Satan in
the form of a toad “squat at the ear of Eve.”
From Paradise Lost. London: Richard Bently,
1688.

Kabchiel —an angel in Mandaean religious
lore. [Rf. Pognon, Inscriptions Mandaites des
Coupes de Khouabir.]

Kabiri—there are 7 kabiri; in Phoenician
mythology, they are the creators of the world.
They may be compared to the 7 angels of the
presence in gnostic and rabbinic lore.

Kabniel—in the cabala, an angel invoked to
cure stupidity. [Rf. Moses Botarel, Mayan Ha-
hochmah.]

Kabriel [Cabriel]

Kabshiel—in Jewish mysticism, an angel who,
when conjured up and agreeable to the invocant,
confers grace and power. The name “Kabshiel”
is found engraved on amulets. [Rf Trachtenberg,
Jewish Magic and Superstition.]

Kadal—one of the 70 childbed amulet angels.

Kadashiel—one of numerous angelic guards of
the gates of the South Wind. [Rf Ozar Midrashim
II, 3, 7.]

Kadashim [Kadishim]

Kadi(el)—a Friday angel serving in the 3rd
Heaven and invoked from the west. [R/l Barrett,
The Magus II; de Abano, The Heptameron.]

Kadir-Rahman (“power of mercy”)—one of
the 7 archangels in Yezidic devil-worship, invoked
in prayer. For the names of all 7 of these “powers
of mercy,” see Appendix.

Kadishim (Kadashim or Qaddisin—“holy
ones”)—angels of a rank higher than the Merkabah
angels, and resident in the 6th or 7th Heaven. They
praise God in unceasing hymns of adoration. With
the irin (q.v.), they constitute the angelic beth din,
i.e., seat of judgment. The chief of the order “was
made of hail, and he was so tall, it would take 500
years to walk a distance to his height,” according
to rabbinic legend. Moses encountered these
angels in the company of the irin during the Law¬
giver’s visit to Paradise. [Rf 3 Enoch; Ginzberg,
The Legends of the Jews II, 308.]

163

[164] KAD KADAEL / KELKHEA

Amulet from The Book of the Angel Raziel. Out¬
side the concentric circles are the names of the
four rivers of paradise; within is the hexagram
(shield of Solomon) with groups of three letters.
Between the circles are the names of Adam, Eve,
Lilith, Khasdiel, Senoi, Sansenoi, Samangeloph,
and the words “He hath given his angels charge
concerning thee, that they may keep thee in all
thy ways.”

Kadkadael—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 6th
heavenly hall.

Kadmiel (“before God”)—one of the 70 angels
to be invoked at the time of childbirth, as recom¬
mended in The Book of the Angel Raziel.

Kadosh—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 4th
heavenly hall.

Kadriel—in The Zohar (Balak 201b), one of 3
“mouths” created by God at the start of Creation.
Another “mouth” created at the same time was
(or is) the angel Yahadriel. The term very likely
denotes the voice of prophecy. And in this connec¬
tion, the “start of Creation” would mean the eve
of the first Sabbath.

Kafkefoni—one of the 7 enduring unholy

sefiroth. Kafkefoni is king of the mazzikin and
husband of the “little leprous one.” [Rf. Bam¬
berger, Fallen Angels, p. 174.]

Kafziel (Cassiel, “speed of God”)—the angel
governing the death of kings. In geonic tradition,
one of the 7 archangels with dominion over the
planet Saturn. As Qaphsiel, a variant spelling, he
is controller of the moon. [Rf. Jewish Magic and
Superstition.] In The Zohar (Numbers 155a)
Kafziel serves with Hizkiel as chief aide to Gabriel
when the latter bears his standard in battle.

Kahaviel [Dahaviel]

Kakabel (Kochbiel, Kokbiel, Kabaiel, Kochab
—“star of God”)—a great angelic prince who
exercises dominion over the stars and constella¬
tions. In The Book of the Angel Raziel, Kakabel is
a high, holy angel; but in apocryphal lore gener¬
ally, as in Enoch I, he is evil (a fallen angel) and a
resident of the nether realms. Whether in Heaven
or in Hell, Kakabel commands 365,000 surrogate
spirits who do his bidding. Among other duties he
instructs his fellows in astrology. [See Rathiel.]

Kal—the guardian angel of Nebuchadnezzar.
[Rf. Ginzberg, The Legends of the Jews VI, 424.]

Kalka’il—in Islamic tradition, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”] Also, an angel in
the 5th Heaven in charge of a group of angels in
the guise of houris (black-eyed celestial nymphs)
engaged in worshipping Allah. [Rf. Hastings,
Encyclopaedia of Religion and Ethics IV, 619.]

Kalkelmiyah—one of the many names of the
angel Metatron.

Kalki Avatar—the 10th of the 10 avatars in
Vedic lore. [See Avatar.]

Kalkydri [Chalkydri]

Kalmiya—one of the 7 angelic princes of
power, guards of the veil or curtain of the 7th
Heaven. The other 6 angels are usually given as
Boel, Asimor, Psachar (Paschar), Gabriel, Sandal-
phon, and Uzziel. [Rf. Margouliath, Malache
Elyon, p. 17; Ozar Midrashim I, p. 110.]

Kamuel [Camael]

Kandile—one of the 9 holy angels invoked by
cabalists, according to The Sixth and Seventh Books
of Moses.

Kamel—one of the 70 childbed amulet angels.
For the names of all 70, see Appendix.

Kaphkaphiel—an angel’s name found in¬
scribed on an oriental charm ( kamea) for warding
off evil. [Rf. Schrire, Hebrew Amulets.]

Karkiel—one of the 70 childbed amulet angels.

Karmiel—one of the numerous angelic guards
of the gates of the East Wind. \Rf. Ozar Midrashim
II, 316.]

Karaiel—an angelic guard of the gates of the
West Wind. [Rf. Ozar Midrashim II, 316.]

Karoz—in rabbinic lore, the Karoz are
“reporter angels.” [Rf The Thanksgiving Hymns.]

Kartion—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Kasbak (Baskabas)—a secret name of the angel
Metatron. [Rf The Vision of Ezekiel.]

Kasbeel (Kazbiel, Kaspiel—“sorcery”)—a “sin¬
ful” angel, referred to as “chief of the oath,”
whose original name was Biqa, meaning “good
person.” [Cf. Akae.] But Kasbeel fell, and after
his fall he was renamed Kazbiel, meaning “he who
lies to God.” He once asked Michael for the
hidden name of the Lord, which Michael of
course refused to divulge. For the story, see Enoch

I, 69:13. For comment, see Bamberger, Fallen
Angels, p. 264.

Kasdaye (Kesdeya, Kasdeja)—a fallen angel
who teaches “a variety of demonic practices, in¬
cluding abortion.” Kasdaye is one of 7 angels
reputed to have led the apostate angels, according
to The Book of Enoch ( Enoch I), p. 69.

Kashiel—one of numerous angelic guards of
the gates of the South Wind. [Rf Ozar Midrashim

II, 316.]

...Kasdaye, teaches demonic practices [16 5]

Kashriel (Tophnar)—one of the 7 angelic
guards of the 1st Heaven, serving (or identified
with) Zevudiel. [Rf. Hechaloth Rahbati.]

Kaspiel [Kasbeel]

Katchiel—one of the 70 childbed amulet
angels.

Katzfiel—an angelic prince of the Sword, and
guard of the 6th Heaven. It is said that Katzfiel’s
sword emits lightning. [R/] Ozar Midrashim I,

p. 118.]

Katzmiel—one of the angelic guards stationed
in the 6th Heaven. [Rf. Pirke Hechaloth.]

Kautel [Ketuel]

Kavod—in chasidic lore, a term meaning the
glory of God, i.e., that aspect of the godhead which
God reveals to man. Identical with the demiurge,
holy spirit, the “great radiance called Shekinah.”
Kavod also is a term to describe “the cherub on
the throne of God.” [R/l Scholem, Major Trends
in Jewish Mysticism, p. llOff.]

Kavzakiel—one of the angel-princes of the
Sword, as listed in M. Gaster, The Sword of Moses.

Kawkabel [Kakabel]

Kazbiel [Kasbeel]

Kazpiel [Kasbeel]

Kazviel—an angelic guard of the 4th Heaven.
[Rf. Ozar Midrashim I, 116.]

Kedemel—in talismanic magic, the spirit of
the planet Venus. [Rf. Barrett, The Magus II, 147.]

Keel (“like God”)—angel of a season; one of
the “leaders of heads of thousands,” as cited in
Enoch I.

Kelail—in Islamic traditional lore, the governor
of the 5th Heaven. [Rf. Clayton, Angelology.]

Keliel—one of the 72 angels of the 72 quinaries
of the degrees of the zodiac. [Rf. Runes, The
Wisdom of the Kabbalah.]

Kelkhea and Kelkheak—as described in the
Paraphrase of Shem, Kelkhea and Kelkheak are 2

[166] KEMOS / KIPOD

mysterious entities (angels) to whom the secrets of
Creation were revealed.

Kemos [Kimos]

Kemuel (Shemuel, Camael, Seraphiel—
“helper” or “assembly of God”)—the great archon
who stands at the windows of Heaven as mediator
between the prayers of Israel and the princes of
the 7th Heaven. Kemuel is chief of seraphim and
one of the 10 holy sefiroth. Legend tells of Moses
destroying Kemuel (Camael) when this great
hierarch tried to prevent the Lawgiver from
receiving the Torah at the hand of God. [Rf.
Ginzberg, The Legends' of the Jews.] Kemuel,
according to the Revelation of Moses, is (or was)
leader of the 12,000 angels of destruction.

Kenunit —one of the 70 childbed amulet
angels. \Rf The Book of the Angel Raziel .]

Kered —an angel of the Seal in Mosaic magical
conjurations.

Kerkoutha —in the Gospel of Bartholomew, an
angel with rulership over the south.

Kerubiel —eponymous head of the order of
cherubim. According to 3 Enoch Kerubiel’s body
is “full of burning coals . . . there is a crown of
holiness on his head . . . and the bow of the
Shekinah is between his shoulders.”

Ketheriel (“crown of God”)—an angel of the
sefiroth invoked in cabalistic rites. [Rf Levi,
Transcendental Magic.] [See Akatriel.]

Ketuel (Kautel)—one of the 3 angels constitut¬
ing the Triune God, the other 2 angels being
Meachuel and Lebatei. [R/! The Sixth and Seventh
Books of Moses.]

Keveqel —one of the 72 angels of the zodiac,
as cited in Runes, The Wisdom of the Kabbalah.

Kezef— in Jewish legend, an angel of death and
one of the 5 angels of destruction (along with Af,
Hemah, Mashhit, and Haron-Peor). Kezef fought
against Moses in Horeb; and it was Kezef, as the
angel of death, whom Aaron seized and imprisoned
in the Holy Tabernacle. [Rf. Ginzberg, The
Legends of the Jews III, 306.] In the Midrash Tehillim,
Kezef is the angel of wrath.

Kfial— one of the 64 angel wardens of the 7
celestial halls. [Rf. Pirke Hechaloth.]

Khabiel —one of the supervising guards of the
1st Heaven. He is named in the Pirke Hechaloth.

Khamael [Camael]

Kharael —in The Testament of Solomon, an angel
who, when his name is pronounced, is able to
exorcise the demon Belbel, as Belbel himself con¬
cedes. [Rf The Secret Books of the Egyptian Gnostics,
p. 203.]

Kharura’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Khasdiel —the name of an angel inscribed on
a Hebrew amulet, and pictured in The Book of the
Angel Raziel. Khasdiel appears here along with the
names of the angels Senoi, Sansenoi, and Samange-
loph, as well as the names of Adam, Eve, and
Lilith. See Budge, Amulets and Talismans, p. 227;
reproduction on p. 164 .

Khurdad —the angel of May in ancient Persian
lore. Khurdad also governed the 6 th day of the
month. He is one of the amesha spentas, and is
prayed to at the 56th gate of Paradise as an
intercessor. [Rf. The Dabistan, p. 164.]

Kidumiel —one of 70 childbed amulet angels.
The Book of the Angel Raziel contains the names of
all 70 of these spirits invoked to protect the new¬
born child and its mother against calamity and
disease.

Kimos (Kemos)—a secret name for Michael or
Metatron, as vouched for in The Visions of
Ezekiel. [Rf. Scholem, Jewish Gnosticism, Merkabah
Mysticism, and Talmudic Tradition.]

Kinor —one of 3 angels stationed at the upper
gates of Hell.

Kipod —an angel like Kinor (q.v.). The other 2
angels are given as Nagrasagiel (or Nasragiel) and
Nairyo Sangha, the latter a messenger of Ahura
Mazda. It was Kipod who conducted Rabbi
Joshua to the gates of Hell and showed him the
compartments into which the underworld is

“Angels Transporting St. Paul to Heaven” by Poussin. Reproduced from Regamey, Anges.

[168] KIRAMU I KZUIAL

divided. [Rf. Revelation of Rabbi Joshua ben Levi ;
Midrash Konen .]

Kiramu ’1-katibin—the name of 2 recording
angels in Arabic lore. [See Recording Angel.]

Kirtabus—genius of languages and one of the
genii of the 9th hour. [Rf. Apollonius of Tyana,
The Nuctemeron.]

Kisael—in hechaloth lore ( Ma'asseh Merkabah),
an angelic guard stationed at the 5th heavenly hall.

Kitreal (Kitriel)—a form of Akatriel (q.v.).
[Rf. Schwab, Vocabulaire de I’Angdologie.]

Klaha—one of numerous angelic guards of the
gates of the South Wind. [Rf. Ozar Midrashim II,
316.]

Kmiel—in Jewish mysticism, an angel of the
summer equinox, effective as an amulet against
the evil eye. [Rf. Trachtenberg, Jewish Magic and
Superstition.]

Kokabiel [Kakabel]

Kokaviel—the name of an angel found in¬
scribed on the 3rd pentacle of the planet Mercury.

Kokhabriel [Kakabel]

Kolazonta (Greek, “the chastiser”)—the des¬
troying angel who figures in the Aaron incident
related in Reider, The Book of Wisdom, 18:22.
Kolazonta is the “personification of the destroying
spirit” who in IV Maccabees 7:11 is called an
angel.

Komm—mentioned in the Revelation of Rabbi
Joshua ben Levi. Komm is the angel who refused,
when summoned, to give Rabbi Joshua a descrip¬
tion of Hell. [Rf. M. Gaster, Studies and Texts of
Folklore.]

Korniel—one of numerous angelic guards of
the South Wind. Named in Ozar Midrashim II,
316.

Korshid—a Mandaean—also a Mazdean—
archspirit, comparable to Metatron in Jewish
cabala. [Rf. de Mirville, Pneumatologie.]

Kotecha—in The Sixth and Seventh Books of
Moses an angel of the Seal, conjured in ceremonial
magic.

Koustiel—an angel’s name found engraved on
a camelian in the British Museum (56013). “May
be a blunder for Uriel,” says Bonner, in Studies in
Magical Amulets, p. 170.

Krishna [Krisn Avatar]

Krisn Avatar (Krishna)—8th of the 10 avatars
in Vedic lore. [See Avatar.]

Kshathra Vairya—one of the 6 amesha spentas
(q.v.).

Kshiel [Kushiel]

Kso’ppghiel—a leader of the angels of fury,
one of the nomina barbara listed in M. Gaster, The
Sword of Moses. [Cf. Angels of ire.]

Kunospaston—in occultism, the demon of the
sea. [Cf. Rahab.] He is a hoar-fish and delights in
destroying ships. He is also greedy for gold. [Rf.
Conybeare, The Testament of Solomon.]

Kuriel [Kyriel]

Kurmavatar—the “tortoise avatar,” one of 10.

Kurzi [Angel of the Footstool]

Kushiel (“rigid one of God”)—one of 7 angels
of punishment and a “presiding angel of Hell.”
According to Midrash Konen, Kushiel “punishes
the nations with a whip of fire.” [Rf. Jewish En¬
cyclopedia I, 593; Jellinek, Beth ha-Midrasch.]

Kutiel—an angel invoked in connection with
the use of divining rods. [Rf. Trachtenberg,
Jewish Magic and Superstition.]

Kyniel—an angel serving in the 3rd Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

Kyriel (Kuriel)—one of 28 angels governing
the 28 mansions of the moon. [R/i Barrett, The
Magus II.] As v Kuriel, he is one of numerous
angelic guards of the gates of the West Wind. [Rf.
Ozar Midrashim II, 316.]

Kyriotates—in his Karmic Relationships, Rudolf
Steiner speaks of 3 celestial hierarchies, the
kyriotates being an order of the 2nd. The triad
here consists of exusiai (virtues or authorities),
kyriotates (dominations?) and dynamis (powers).

Kzuial— an angelic guard stationed in the 4th
Heaven. [Rf Pirke Hechaloth.]

“Lucifer” by William Blake. Reproduced from
Langton, Essentials of Demonology.

Labarfiel—one of the angelic guards of the 7th
Heaven. [Rf. Ozar Midrashim I, 119.]

Labbiel—original name of the angel Raphael.
The name was changed when, according to Jewish
legend, Labbiel complied with God’s command
concerning the creation of man. It should be noted
here that 2 groups of angels (the angels of truth
and the angels of peace), not complying with the
divine command, were burned. [Rf. Ginzberg,
The Legends of the Jews I, 52ff.]

Labezerin—in talismanic magic, the genius
(spirit) of success. Labezerin serves in the 2nd hour
of the day. [Rf. Apollonius of Tyana, The Nucte-
meron .]

Labusi—one of the 5 angels of omnipotence,
the other 4 being Tubatlu, Bualu, Tulatu, Ublisi.
[Rf. The Sixth and Seventh Books of Moses, p. 85.]

Lad (Hebrew, “tender age”)—one of the many
names of the angel Metatron.

Lahabiel—an angel who assists Raphael in the
rulership of the 1st day (Samael ruling the 3rd day
and Anael the 6th). Along with Phaniel, Rahabiel,

Ariel, and others, Lahabiel used to be invoked as
an amulet against evil spirits (and perhaps still is),
as indicated in a late Hebrew charm. [Rf. Thomp¬
son, Semitic Magic, p. 161.]

Lahariel—one of the 70 childbed amulet angels.
Lahariel assists Michael in the rulership of the 2nd
day. [Rf. The Book of the Angel Raziel; Budge,
Amulets and Talismans', M. Gaster, Wisdom of the
Chaldeans, pp. 338ff.]

Lahash—in rabbinic lore, a great angel who,
with the aid of Zakun, led 184 myriads of spirits
to snatch away the prayer of Moses before it could
reach God. For this attempt at interference with
the divine will, the 2 angels were punished with
“60 blows [lashes] of fire.” [Rf Ginzberg, The
Legends of the Jews III, 434.] Bamberger, Fallen
Angels, p. 138, cites another form of the same
legend wherein it is Sammael who metes out the
punishment on Lahash by “binding him with
fiery chains, flogging him with 70 stripes of fire,
and expelling him from the divine presence.”

Lahatiel (“the flaming one”)—one of the 7
angels of punishment, as listed in Maseket Gan

171

[172] LAILA(H) / LEVIATHA

Eden and Gehinnom. [R/i Jewish Encyclopedia I,
593.] In the writings of the cabalist Joseph ben
Abraham Gikatilla, Lahatiel is the presiding angel
of the gates of death, which is the designation for
the 2nd lodge of the 7 lodges in which Hell (arka)
is divided. According to the Revelation of Rabbi
Joshua ben Levi, Lahatiel is one of the angels in
Hell who punishes nations “for cause.” [Rf. M.
Gaster, Studies and Texts in Folklore .]

Laila(h) (Leliel, Lailahel, Layla)—the name is
said to derive from a rabbinic exegesis of the
word “lailah” (meaning night) in Job 3:3.
According to The Zohar (Exodus) Lailah is “an
angel appointed to guard the spirits at their birth.”
In Jewish legendary lore, Lailah is a demonic angel
of night, the “prince of conception,” to be com¬
pared with Lilith, demoness of conception. How¬
ever, in Genesis Rabba 417 and in Sanhedrin 96a
[Rf. Jewish Encyclopedia I, 588] the story is that
Lailah fought for Abraham when the patriarch
battled kings—which would make Lailah a good,
rather than a wicked, angel.

Lama—in de Abano, The Heptameron, Lama
(or La Ma) is an angel of the air, ruler of Tuesday,
and a resident of the 5th Heaven. He is invoked
from the west.

Lamach—an angel who exercises dominion
over the planet Mars. [Rf. Heywood, The Hier¬
archy of the Blessed Angels, p. 215.]

Lamas (see Nirgal)—one of 'the 4 principal

Lamenting angel, from an ancient Greek pieta.

Reproduced from Jameson, Legends of the

Madonna.

N

classes of protecting genii in Chaldean lore, usually
represented with the body of a lion and the head
of a man. Cf. cherubim. [Rf. Lenormant, Chaldean
Magic, p. 121.]

Latnassu—in Assyrian lore, a kindly spirit
appealed to at the end of invocations for the
exorcism of evil spirits. [Rf. Thompson, Semitic
Magic, p. 45.] According to Trachtenberg, Jewish
Magic and Superstition, p. 156, Lamassu is a
Babylonian spirit.

Lamechalal (Lamechiel)—a planetary ruler
cited in 3 Enoch (Hebrew Enoch). Lamechalal was
the only angel who, as the reader is assured in
Conybeare, The Testament of Solomon, could over¬
come the female demon called Deceit.

Lamechiel [Lamechalal]

Lameck (Lamideck)—a pure angel, invoked in
black-magic rites, specifically in the conjuration of
the Sword. [Rf. Grimorium Verum ; Shah, The
Secret Lore of Magic.]

Lamediel—an angel of the 4th hour of the
night, serving under Jefischa. [Rf. Waite, The
Lemegeton .]

Lamedk—an angel like Lameck (but not to be
confused with him) who is invoked in the conjura¬
tion of the Sword.

Lamideck [Lameck]

Larzod—one of the “glorious and benevolent
angels” invoked in Solomonic conjuring rites for
imparting to the invocant some of the secret
wisdom of the Creator. [R/. Gollancz, Clavicula
Salomonis.]

Lauday—an angel invoked in the benediction
of the Salt, as cited in the Grimorium Verum.

Lau(v)iah—in the cabala, an angel of the order
of thrones; also of the order of cherubim. More
correctly, he formerly belonged to these orders.
Lauviah influences savants and great personages.
For his sigil, see Ambelain, La Kabbale Pratique,
pp. 260, 267.

Lawidh—in Islamic apocalyptic lore, a “chief
of angels.” The sufi Abu Yazid in his mir’aj

...Lecabel, controls vegetation and agriculture [17 3]

(ascent) to the 7 Heavens comes upon Liwidh in
the 2nd Heaven and is there offered “a kingdom
such as no tongue can describe,” but Abu Yazid
resists the offer (actually a bribe), knowing it to be
only a test of his single-minded devotion to God.
[Rf. Nicholson, “An Early Arabic Version,” etc.]

Layla [Lailah]

Lazai (Lazay)—a “holy angel of God” invoked
in the exorcism of fire. [Rf. Grimorium Verum ;
Mathers, The Greater Key of Solomon .]

Lebes —one of the chief angels of the 1st chora
or altitude. [Rf The Almadel of Solomon.] When
invoked, Lebes appears carrying a banner with a
red cross on it. Of the 1st altitude there are 5 chief
rulers or governors, the other 4 (apart from Lebes)
being Alimiel, Barachiel, Gabriel, and Hel(l)ison.

Lecabel —an angel in control of vegetation and
agriculture, and one of the 72 angels bearing the
mystical name of God Shemhamphorae. [For
Lecabel’s sigil, see Ambelain, La Kahhale Pratique,
p. 273; Rf. Barrett, The Magus.]

Lecahel —an angel belonging to the order of
dominations (dominions). [R/i Ambelain, La
Kahbale Pratique, p. 88.]

Ledrion —an angel invoked in the exorcism of
spirits through application of incense and fumiga¬
tions. [Rf. Grimorium Verum.]

Lehachel —one of the rulers of the 72 quinaries
of the degrees of the zodiac. [Rf. Runes, The
Wisdom of the Kabbalah.]

Lehahel —one of the 8 seraphim in the cabala.
[Rf. Ambelain, La Kabbale Pratique, p. 88.]

Lehahiah —once of the order of powers
(potentates), Lehahiah protects crowned heads and
makes subjects obedient to their superiors. He is
(or was, depending on his current status as a holy
or evil angel) one of the 72 hierarchs bearing the
mystical name of God Shemhamphorae. [For
Lehahiah’s sigil, see Ambelain, La Kabbale
Pratique, p. 273.]

Lehavah —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Lelahel —an angel of the zodiac exercising
dominion over love, art, science, and fortune.
His corresponding angel, in cabalistic lore, is
Asentacer. [For Lelahel’s sigil, see Ambelain, La
Kabbale Pratique, p. 260.]

Lelahiah —one of the 72 angels bearing the
mystical name of God Shemhamphorae.

Leliel —one of the angelic rulers of the night.
[See Lailah.]

Lemanael —in the cabala, the spirit of the
moon. His corresponding angel is Elimiel ( q.v .).
[Rf. Lenormant, Chaldean Magic, p. 26.]

Lepha —an angel of the Seal. Lepha is cited in
The Sixth and Seventh Books of Moses as one of the
invocation spirits in special conjuring rites.

Leuuiah (Leviah)—one of the 72 angels bearing
the mystical name of God Shemhamphorae.

Levanael (Iaraehel)—the spirit of the Moon,
according to Cornelius Agrippa, Three Books of
Occult Philosophy III.

Leviah [Leuuiah]

Leviathan (Hebrew, “that which gathers itself
together in folds”)—in the Enoch parables,
Leviathan is the primitive female sea-dragon and
monster of evil; in rabbinic writings, she (or he)
is identified with Rahab, angel of the primordial
deep, and associated with Behemoth (q.v.). Both
Leviathan and Behemoth are said to have been
created on the 5th day (see Greek Apocalypse of
Baruch). In the system ofjustinus, Leviathan is “a
bad angel.” [Rf. Ginzberg, The Legends of the
feu/s V, 46; The Apocalypse of Abraham 10.] In the
view of George Barton in the Journal of Biblical
Literature (December 1912), p. 161, Leviathan is
“a Hebrew name for the Babylonian Tiamat.” In
Biblical lore (Job 41:1) Leviathan is the great
whale. In Psalm 74:14 he is the hippopotamus or
crocodile, or is so intended. [Cf. Isaiah 27:1 where
Leviathan is called “that crooked serpent,” an
epithet which recalls Revelation 12:9, where
Satan is dubbed “that old serpent.”] In Mandaean
lore, the final end for all but the purified souls
is to be swallowed up by Leviathan.

[174] LIBANEL / LORDS OF SHOUTING

Signature of the demon Asmodee (Asmodeus) to a deed dated May 29, 1629, and executed in
the Church of the Holy Cross, in which Asmodee attests to quitting the body of a possessed nun.
The deed mentions other demons: Gresil, Amand, Beheria, Leviatam (sic), etc. From De Givry,
Picture Museum of Sorcery, Magic and Alchemy.

Libanel—the angelic guide of Philip, according
to Klopstock, The Messiah.

Liberating Angel—the Shekinah ( q.v .) who
“delivers the world in all ages” has been referred
to as the Liberating Angel. She is always close to
man and “never separated from the just.” The
Exodus 23:20 passage (“Behold I send an angel
before thee”) has been applied to the Liberating
Angel, although it is more commonly applied to
John the Baptist. [Rf. Waite, The Holy Kabbalah,
p. 344.]

Librabis—genius of hidden gold and one of the
genii of the 7th hour. [R/! Apollonius of Tyana,
The Nuctemeron .]

Lifton—in hechaloth lore ( Ma'asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Lights— angels, luminaries. [R/. The Sacred
Book of the Great Invisible Spirit (one of the finds
at Nag-Hammadi) and Grant, Gnosticism and Early
Christianity, p. 44.]

Lilith—in Jewish tradition, where she origin¬
ated, Lilith is a female demon, enemy of infants,
bride of the evil angel Sammael (Satan). She pre¬
dated Eve, had marital relations with Adam, and
must thus be regarded as our first parent’s 1st wife.
According to Rabbi Eliezer ( The Book of Adam and
Eve), Lilith bore Adam every day 100 children.
The Zohar (Leviticus 19a) describes Lilith as “a
hot fiery female who at first cohabited with man’
but, when Eve was created, “flew to the cities of
the sea coast,” where she is “still trying to ensnare
mankind.” She has been identified (incorrectly)
with the screech owl in Isaiah 34:14. In the cabala
she is the demon of Friday and is represented as a
naked woman whose body terminates in a
serpent’s tail. While commonly regarded as the
creation of the rabbis of the early Middle Ages
(the first traceable mention of Lilith occurs in a
10th-century folktale called the Alphabet of Ben
Sira), Lilith is in fact drawn from the lili, female
demonic spirits in Mesopotamian demonology,
and known as ardat lili. The rabbis read Lilith into
Scripture as the 1st temptress, as Adam’s demon
wife, and as the mother of Cain. [Rf. Thompson,

Semitic Magic ; Christian, The History and Practice
of Magic.] In Talmudic lore, as also in the cabala
(The Zohar), most demons are mortal, but Lilith
and two other notorious female spirits of evil
(Naamah and Agrat bat Mahlat) will “continue to
exist and pla gue man until the Messianic day, when
God will finally extirpate uncleanliness and evil
from the face of the earth.” In Scholem’s article
on one of the medieval writers in the magazine
Mada'e ha Yahadnt (II, 164ff.), Lilith and Sammael
are said to have “emanated from beneath the
throne of Divine Glory, the legs of which were
somewhat shaken by their [joint] activity.” It is
known, of course, that Sammael (Satan) was once a
familiar figure in Heaven, but not that Lilith was
up there also, assisting him. Lilith went by a score
of names, 17 of which she revealed to Elijah
when she was forced to do so by the Old Testa¬
ment prophet. For a list of Lilith’s names, see
Appendix.

Lithargoel —a great angel whose name appears
in the Coptic The Investiture of the Archangel
Gabriel ; also in the Acts of Peter. [Rf. Doresse, The
Secret Books of the Egyptian Gnostics, pp. 235-236.]

Little Iao —one of the many names of the angel
Metatron. [Rf. 3 Enoch.]

Liwet —in Mandaean lore, the angel of love
and invention; also one of the 7 planetary spirits.
[Rf Drower, The Mandaeans of Iraq and Iran.]

Lobkir —one of numerous angelic guards of
the gates of the West Wind. \Rf. Ozar Midrashim
II, 316.]

Lobquin —one of the angels of the 5th Heaven
ruling on Tuesday in the west. Lobquin is subject
to the East Wind. [Rf. Barrett, The Magus II.]

Loel —one of numerous angelic guards of the
gates of the South Wind. [Rf. Ozar Midrashim II,
316.]

Logoi —a designation for angels by Philo in
his “On Dreams.” It is also the plural form for
Logos, the “Word” (or Reason). [Rf. Miiller,
History of Jewish Mysticism.]

Logos (Greek, the “Word”)—according to

.. .Lilith, Adam’s first wife [175]

Philo, Logos is “the angel that appeared to Hagar,
the cloud at the Red Sea, one of the 3 angels that
appeared to Abraham (at Mamre, as Justin Martyr
also taught), the divine form that changed the
name of Jacob to Israel at Peniel.” In rabbinic
mysticism, Metatron is the personified Logos.
Michael and the Messiah have also been identified
with the concept, as has the Holy Ghost. [Rf.
Muller, History of Jewish Mysticism.] Philo calls
Logos (reason) “the image of God, His Angel”;
also, “the Oldest Angel, who is as though it were
the Angel-chief of many names; for he is called
Dominion, and Name of God.” [Rf. Mead,
Thrice-Greatest Hemes I, pp. 161-162.]

Loquel —an angel serving in the 1st Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

Lords (or lordships)—a celestial order of angels
mentioned, along with cherubim, powers, thrones,
in the Apocalypse of the Holy Mother of God (in the
Ante-Nicene Fathers Library) and in the Arkhangelike
of Moses. In Enoch II 20:1, lordships is given in
lieu of dominions (Ephesians 1:21; I Colossians
1:16). Lords may also be equated with principali¬
ties and virtues. Clement of Alexandria quotes
from the lost Apocalypse of Zephaniah: “And the
spirit took me up and carried me into the fifth
Heaven and I saw angels called Lords and their
diadem was lying in the Holy Spirit, and for each
of them there was a throne seven times as bright
as the light of the sun.” [Rf. Caird, Principalities
and Powers-, Doresse, The Sacred Books of the
Egyptian Gnostics.]

Lord of Hosts —Sabaoth, Akatriel, God. On
his return from a visit to Heaven, Rabbi Ismael
ben Elisha reported: “I once entered into the
innermost part [of the sanctuary] to offer incense,
and saw Akathriel Jah, the Lord of Hosts, seated
upon a high and exalted throne.” [Rf. Berakoth 30
(Soncino Talmud).]

Lord of Lightning [Angel of Lightning]

Lords of Shouting —also called masters of
howling (q.v.). The lords of shouting consist of
1,550 myriads of angels, “all singing glory to the
Lord.’ v They are led by the angel Jeduthun (q.v.).
[Rf. Scholem, The Zohar.] It is said that, at dawn,

[176] LORDS OF THE SWORD / LUMAZI

because of the chanting of the lords of shouting,
“judgment is lightened and the world is blessed.”

Lords of the Sword —the 14 conjuring angels
as listed in M. Gaster, The Sword of Moses. They
are Ariel, Arel, Ta’Aniel, Tafel, Yofiel, Mittron
(Metatron), Yadiel, Ra’asiel (Raziel), Haniel
(Anael), Asrael (later repeated), Yisriel, A’shael,
Amuhael, Asrael. [Rf. Butler, Ritual Magic, p. 41.]

Lord Zebaot —in Jewish legendary lore, the
lord of hosts; it is the name that God went by
when he battled sinners. [Rf. Ginzberg, The
Legends of the Jews.]

Los (Lucifer?)—the agent of divine providence,
“the laborer of ages.” Since his fall (he is one of
the fallen angels), he has spent 6,000 years trying
to give form to the world: “I am that shadowy
Prophet who, 6,000 years ago/Fell from my
station in the Eternal bosom.” [Rf. Blake, Vala
(The Four Zoas) and Jerusalem.]

Lucifer (“light giver”)—erroneously equated
with the fallen angel (Satan) due to a misreading
of Isaiah 14:12: “How art thou fallen from heaven,
O Lucifer, son of the morning,” an apostrophe
which applied to Nebuchadnezzar, king of
Babylon (but see under Satan). It should be
pointed out that the authors of the books of the
Old Testament knew nothing of fallen or evil
angels, and do not mention them, although, at
times, as in Job 4:18, the Lord “put no trust” in
his angels and “charged them with folly,” which

would indicate that angels were not all that they
should be. The name Lucifer was applied to Satan
by St. Jerome and other Church Fathers. Milton
in Paradise Lost applied the name to the demon of
sinful pride. Lucifer is the title and principal
character of the epic poem by the Dutch Shakes¬
peare, Vondel (who uses Lucifer in lieu of Satan),
and a principal character in the mystery play by
Imre Madach, The Tragedy of Man. Blake pictured
Lucifer in his illustrations to Dante. George
Meredith’s sonnet “Lucifer in Starlight” addresses
the “fiend” as Prince Lucifer. Actually, Lucifer
connotes star, and applies (or originally meant to
apply) to the morning or evening star (Venus).
To Spenser in “An Hymne of Heavenly Love,”
Lucifer is “the brightest angel, even the Child of
Light.”

Luel —in 15th-century Jewish magical lore,
an angel invoked in connection with the use of
divining rods. [Rf. Trachtenberg, Jewish Magic and
Superstition, p. 225.]

Luma’il —in Arabic lore a guardian angel
invoked in rites of exorcism. [Rf Hughes, A
Dictionary of Islam, “Angels.”]

Lumazi —in Assyrian cosmology there were 7
lumazi, creators of the universe. They may be
compared with the 7 (otherwise 12) angels of the
presence (rabbinic), the 7 prajapati (Hindu), and
the Middoth (of which, however, there were only
2) in Talmudic writings.

Michael. A terracotta lunette (c. 1475) by Andrea
della Robbia. From The Metropolitan Museum of
Art Bulletin, December 1961.

Maadim —one of 2 big stars (i.e., angels) that
Metatron pointed out to Moses in the 4th Heaven.
Maadim “stands near the moon in order to warm
the world from the cold,” according to the
Revelation of Moses.

Mach —an angel called up in Solomonic con¬
juring rites for rendering the invocant invisible.

Machal —an angel invoked in the exorcism of
the Bat. [Rf. Mathers, The Greater Key of Solomon.]

Machasiel —in both Barrett, The Magus II, and
de Abano, The Heptameron, one of the angels
invoked from the south. He resides in the 4th
Heaven and rules on Lord’s Day. He is listed
among the intelligences of the sun. [Rf. Malchus,
The Secret Grimoire of TurieL]

Machatan (Machator, Macoton)—a Saturday
angel and one of the powers of the spirits of
the air, sharing rulership with Uriel, Cassiel, and
Seraquiel, according to Barrett, The Magus’, The
Ancient's Book of Magic; and other occult sources.

Machidiel (“fulness of God”—Malchidiel,
Malahidael, Malchedael, Melkeial, Melkejal, etc.)

—governing angel of the month of March; also
ruler of the zodiacal sign of Aries. [Rf. Camfield,
A Theological Discourse of Angels, p. 67.] In Enoch I
Machidiel is called Melkejal: he “rises and rules in
the beginning of the year” and exercises dominion
“for 91 days, from spring to summer.” In cabalis¬
tic writings, Machidiel (as Melchulael) is one of
4 angelic personifications of the holy sefira Malkut,
the other 3 personifications being Sandalphon,
Messiah, and Emmanuel. In grimoire conjurations,
Prince Machidiel (as he is referred to) may be
commanded to send the invocant the maiden of
his desire; and if the invocant will fix the time and
place, “the maiden invoked will not fail to
appear.”

Mach(k)iel —one of the angelic guards of the
6th Heaven, according to listing in Pirke Hechaloth.
Madrid's pentacle is shown in Shah, Occultism,
p. 77.

Machmay —in Waite, The Lemegeton, an angel
of the 7th hour of the night, serving under
Mendrion.

Machnia (Machniel)—one of the 70 childbed

179

[180] MACOTON / MALCHIEL

amulet angels. As Machniel he is an angelic guard
of the gates of the South Wind, according to
listing in Ozar Midrashim.

Macoton [Machatan]

Macroprosopus —in the cabala, the 1st of the
holy sefiroth; he is the “God of concealed form.”
[Cf. Microprosopus.]

Madagabiel —one of numerous angelic guards
of the gates of the North Wind. [Rf. Ozar
Midrashim II, 316.]

Madan —an angel that exercises dominion over
the planet Mercury, as cited in Heywood, The
Hierarchy of the Blessed Angels.

Madiel —in occult lore, a governing archangel
of the watery triplicity. He is a resident of the 1st
Heaven and is invoked from the east. [Rf. de
Abano, The Heptamerotr, Waite, The Lemegeton.]
Madiel is the angel in Prokofieff’s opera L’Ange
de feu. [See Angel of Fire.]

Madimiel (Madiniel, Madamiel)—one of 4
angels’ names found inscribed on the 1st pentacle
of the planet Mars, the other 3 being Ithuriel,
Bartzachiah, and Eschiel. [Rf Mathers, The
Greater Key of Solomon.] In Mosaic lore, Madimiel
is one of 7 princes “who stand continually before
God and to whom are given the spirit-names of
the planets.” [Rf. Cornelius Agrippa, Three Books
of Occult Philosophy III.]

Mador —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 4th
heavenly hall.

Madriel —an angel of the 9th hour of the day,
serving under Vadriel. [Rf. Waite, The Lemegeton.]

Mael —in occult lore, a ruling archangel of the
water triplicity (cf. Madiel). He is also one of the
intelligences of the planet Saturn. As a Monday
angel of the 1st Heaven, he may be invoked from
the north.

Magog [Gog and Magog]

Magirkon —one of the many names of the
angel Metatron.

Maguth —an angel of the air operating on
Thursday. Maguth is a minister to Suth, chief of
the air angels, all of whom are, in turn, subject to
the South Wind. [Rf. The Ancient’s Book of Magic;
de Abano, The Heptameron ; Barrett, The Magus II.]

Mah —in ancient Persian lore, the angel overseer
of the mutations of the moon. [Rf. Clayton,
Angelology.]

Mahadeo (Mahesh)—in Vedic lore, Mahadeo
(Siva) is one of 11 angels “with matted locks and
3 eyes” that represent symbolically the sun, moon,
and fire. Mahadeo also has (or had) 5 heads. [Rf.
The Dabistan, p. 189.]

Mahalel and Mahalkiel —angels’ names found
inscribed on an oriental charm ( kamea) for warding
off evil. [Rf. Schrire, Hebrew Amulets.]

Mahanaim (“double host”)—when Jacob de¬
parted from Haran, he was accompanied by a
double host (“Mahanaim”) of angels, each host
numbering 600,000. The incident is told in Genesis
32. [Rf Ginzberg, The Legends of the Jews I, 377.]

Mahananel —one of the numerous angelic
guards of the gates of the North Wind, as listed in
Ozar Midrashim II, 316.

Mahariel (“swift”)—an angel of Paradise
stationed at the 1st portal; he provides new souls
for the purified ones. [Rf Ozar Midrashim I, 85.]

Mahashel —in the cabala, one of 72 angels
ruling the 72 quinaries of the degrees of the
zodiac. [Rf Runes, The Wisdom of the Kabbalah.]

Mahasiah —one of 72 angels bearing the
mystical name of God Shemhamphorae. [Rf.
Barrett, The Magus II.]

Mahish (Mahash)—in the Bhagavad Gita, a
mighty angel who, with Brahma .and Vishna,
sprang from one of the primary properties. [R/.
The Dabistan, p. 178.]

Mahka’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Mahniel (“mighty camp”)—another name for
“Azriel the Ancient.” According to The Zohar

...Malach Memune, computed the span of man s life [181]

(Exodus 202a), Mahniel is an angel who commands
“60 myriads of legions, all winged, some full of
eyes, some full of ears.”

Mahonin(m) —in the exorcism at Auch (1618),
the devil, possessing a noblewoman, gave his
name as “Mahonin of the 3rd hierarchy and the
2nd order of archangels,” claiming further that
his adversary in Heaven was “St. Mark the
Evangelist.” [Rf. Robbins, The Encyclopedia of
Witchcraft and Demonology, pp. 128 and 185.]

Mahzeil —an angel in Mandaean lore. [Rf.
Pognon, Inscriptions Mandaites des Coupes de
Khouabir.]

Mahzian —in Mandaean lore, a spirit who
bestows sight. [Rf Drower, Canonical Prayerbook
of the Mandaeans.]

Maianiel —an angel serving in the 5th Heaven;
he is named and listed in The Sixth and Seventh
Books of Moses.

Maion —an angel who exercises dominion over
the planet Saturn, and is so described in Heywood,
The Hierarchy of the Blessed Angels.

Maiphiat —an angel invoked in the exorcism
of the Bat. [Rf. Mathers, The Greater Key of
Solomon.]

Majesties —an order of angels mentioned by
Tyndale and Cranmer, who give majesties in
lieu of thrones. [Rf. The Thanksgiving Hymns V,
where God is addressed as “prince of gods, king of
majesties.”] Vermes, Discovery in the Judean
Desert, interprets the term as “probably some
class of angels” and refers his readers to Jude 8.

Makatiel (“plague of God”)—one of the 7
angels of punishment, as cited in Maseket Gan
Eden and Gehinnom. [Rf. Jewish Encyclopedia I, 593;
Jellinek, Beth ha-Midrasch.]

Makiel —an angel invoked in Syriac incanta¬
tion rites. Makiel is grouped with Michael,
Gabriel, Harshiel, and other spellbinding angels.
[Rf. The Book of Protection-, Budge, Amulets and
Talismans.]

Maktiel —an angel with dominion over trees.

The name is found in M. Gaster, The Sword of
Moses. In the Baraita de Massechet Gehinnom, Mak¬
tiel (or Matniel) is one of the angels of punishment
over 10 nations. He lodges in the 4th compartment
of Hell.

Malach ha-Mavet —in rabbinic literature as in
Koranic lore, the angel of death, identified usually
as Sammael or Azrael.

Malach ha-Sopher —an aide to Duma, angel
of the silence of death. With Malach Memune
(q.v.), ha-Sopher computed the span of a man’s life.
[Rf. Ozar Midrashim 1,92.]

Malachi or Malachy (“angel of God”)—the
angel of Jehovah. See Esdras 4, where we find:
“Malachy, which is called also an angel of the
Lord.” [Rf. Talmud Hagiga.] The final book in
the Old Testament is called Malachi.

Malach Memune (“the appointed one”)—an
aide to Duma. With Malach ha-Sopher he com¬
puted the span of a man’s life.

Malach Ra —an angel of evil (in the causative
sense), not necessarily himself evil. (Good angels,
under orders from God, often perform missions
or acts commonly regarded as unjust, wicked, etc.)
[Cf. Angels of Destruction or Angels of Punish¬
ment.]

Malakim (“kings”)—an order of angels equated
with the virtues. The ruling prince is variously
designated Peliel, Uriel, Uzziel, Raphael.

Malaku T-Maut —in the Koran, sura 32, 11,
the angel of death. He may be equated with or
identified as Izrael or Azrael.

Malashiel —in Jewish cabala, the preceptor
angel ofElijah. [Cf. Maltiel.]

Malbushiel (fictional, from “malbush,” cloth-
ing)—in I. B. Singer’s story “The Warehouse”
(Cavalier, January 1966), 2nd cousin to the angel
Bagdial. Malbushiel serves as quartermaster in
one of the “lower heavens.”

Malchedael [Machidiel]

Malchiel [Malkiel]

[182] MALCHIRA / MARFIEL

Malchira [Malkira]

Malik (Malec)—in Arabic mythology, a ter¬
rible angel who guards Hell. He is assisted by 19
sbires (zabaniya) or guardians. In the Koran,
sura 43, 77, Malik tells the wicked who appeal to
him that they must remain in Hell forever be¬
cause “they abhorred the truth when the truth
was brought to them.” [R/l Hughes, A Dictionary
of Islatir, Jewish Encyclopedia, “Angelology”;
Hastings, Encyclopaedia of Religion and Ethics IV,
618.]

Malkiei (Malchiel—“God’s king”)—one of 3
angelic princes serving under Sephuriron, who is
last in rank of the 10 holy sefiroth. The other 2
princes are Ithuriel and Nashriel. In Ozar Midra-
shim, Malchiel is one of numerous angelic guards
of the gates of the South Wind.

Malkira (“king of the wicked”)—the surname
for Sammael in The Martyrdom of Isaiah. [Rf Box,
introd. to Charles, The Ascension of Isaiah.]

Malkiyyah —an angel who “serves the blood.”
The name is found inscribed on amulets as a pro¬
tection against hemorrhages; it is mentioned in an
unpublished Hebrew manuscript referred to by
Bonner, Studies in Magical Amulets. The name
occurs also in Ezra 10:31 as Melchiah.

Malkuth (Melkout, Malchut)—the 10th sefira,
the En Soph, the Shekinah, soul of the Messiah,
or Metatron. According to The Zohar, Ezekiel
saw Malkuth “under the God of Israel by the river
Chebar.” [Rf. Ezekiel 1:3, 15; 10:15.] Here the
creatures sighted by the Old Testament prophet
were the cherubim.

Malmeliyah —one of the many names of the
angel Metatron.

Malthidrelis —in Heywood, The Hierarchy of
the Blessed Angels, an angel who exercises dominion
over the sign of Aries (the Ram) in the zodiac.

Maltiel —in the cabala, a Friday angel resident
in the 3rd Heaven and invoked from the west.
He is also one of the intelligences of the planet
Jupiter. In Ginzberg, The Legends of the Jews,
Maltiel is the preceptor angel of Elijah (but see

Malashiel). In Ozar Midrashim II, 316, Maltiel
serves as one of the numerous guards of the West
Wind.

Maluzim —a holy angel of God invoked in
goetic rites. [Rf Verus Jesuit arum Libellus and
Waite, The Book oj Black Magic and of Pacts.]

Mambe’a —a mighty angel whose name ap¬
pears inscribed on a terra cotta devil trap (amulet)
in Hebrew characters dated circa lst-2nd cen¬
turies B.C.E. Mambe’a was invoked as a protective
spirit (Babylonian) against sorceries. [Rf. Budge,
Amulets and Talismans, p. 288.] A companion
angel to Mambe’a was Babhne’a.

Mameroijud —in The Pauline Art, chief angel-
officer of the 10th hour of the night, serving under
Jusguarin. [R/ Waite, The Book of Ceremonial
Magic, p. 70.]

Mamiel —one of the chief angel-officers of the
7th hour of the day, serving under the ruler
Barginiel.

Mamlaketi —in 3 Enoch (Hebrew Book of
Enoch), Mamlaketi is an angel whose other name
is Uzza ( q.v .).

iLmmon (Aramaic, “riches”)—in occult lore,
a fallen angel now ruling in Hell as one of the
arch-demons and prince of tempters. In De
Plancy, Dictionnaire Infernal, Mammon is certified
as Hell’s ambassador to England. He is equated
with Lucifer, Satan, Beelzebub, and even with
Nebuchadnezzar. Mammon is the demon of
avarice. He “holds the throne of this world,” as
St. Francesca observed in one of her 93 visions.
The medieval notion was that Mammon was a
Syrian god. Gregory of Nyssa took Mammon to
be a name for Beelzebub. Matthew 6:24 and
Luke 16:13 speak of Mammon as a power hostile
to God. He is pictured in Barrett, The Magus, and
mentioned in Paradise Lost I, 678-681: “Mammon
led them on/Mammon, the least erected Spirit
that fell/from heav’n, e’en in heav’n his looks and
thoughts were always Downward bent.”

Manah —in Arabic lore, a goddess-angel of
fertility. Her idol, the oldest known to the Arabs,

was destroyed on Mohammed’s orders. [Rf. Jobes,
Dictionary of Mythology Folklore and Symbols.]

Manakel (Menakel, Menaqel)—according to
Ambelain, La Kabbale Pratique, an angel with
dominion over aquatic animals. In Runes, The
Wisdom of the Kabbalah, Menakel is one of the 72
angels of the zodiac.

Man Clothed in Linen —applied to Gabriel;
the expression occurs several times in Ezekiel
(9:10); also in Daniel (10 and 12). The man clothed
in linen with a writer’s inkhom by his side is
associated with the heavenly scribe, and this
heavenly scribe has been identified as Enoch,
Michael, and Vretil. [Rf Charles, The Book of
Enoch, p. 28; The Zohar (Exodus 231a).] In his
Critical Commentary on the Revelation of St. John,
p. 266, Charles asserts that the man clothed in
linen is not to be identified with Gabriel or
Michael, but should rather be identified as the
nameless Angel of Peace ( q.v .), the same Angel of
Peace mentioned in the Testament of Asher (in the
Testament of the Twelve Patriarchs).

Maneij —a chief officer-angel of the 4th hour
of the night, serving under Jefischa. [Rf Waite,
The Lemegeton.]

Maniel— an angel invoked in Syriac spell¬
binding charms. [Rf. The Book of Protection-,
Budge, Amulets and Talismans.]

Manna (Hebrew, “what is this?”)—Justin
thought manna was the regular food of angels.
[Cf. Psalm 78:24: “they ate the food of angels” in
the descent.] Elijah, as we know, was nourished
during his 40 days in the wilderness (I Kings 19) by
angel food fed to him by ravens. [Rf. Schneweiss,
Angels and Demons According to Lactantius, p. 40.]
Hughes, A Dictionary of Islam, quotes Ibn Majah
as holding that the food of angels consists in “the
celebrating of God’s glory”; and that the drink of
angels is “the proclaiming of His holiness.”

Man of Macedonia —in Acts 16:10 Paul has
the vision of “the man of Macedonia” as an angel.
Danielou, The Angels and Their Mission, refers to
this vision of St. Paul’s, and quotes Origen.

...Mammon, Hell’s ambassador to England [18 3]

Mansemat —another name for Mastema (Satan)
as used in Acts of Philip. [Rf James, The Apocryphal
New Testament, p. 440.]

Mantus —in Etruscan religion, one of the 9
Novensiles, supreme spirits worshipped by this
ancient people.

Manu —in Assyro-Babylonian mythology,
“Manu the Great” was a spirit who presided over
fate. [Rf. Lenormant, Chaldean Magic.]

Manuel —an angel governing the zodiacal sign
of Cancer. Mentioned in Heywood, The Hierarchy
ofthe Blessed Angels.

Many-Eyed Ones —the ofanim (wheels), a
high order of angels equated with the thrones.
Enoch speaks of the “ofanim of fiery coals.” All
patriarchs became angels of this order on arriving
in Heaven, as claimed in rabbinic writings. [Rf.
Talmud Bereshith Rabba 82:6.] Raphael is usually
designated chief. Ezekiel 10:20 describes the
living creatures at the river Chebar as “full of eyes
round about” and speaks of the “fire that was
between the cherubim.” Accordingly, but per¬
haps incorrectly, the “many-eyed ones” have been
equated with the cherubim. [Cf. Enoch II, 19-20,
“the watchfulness of many eyes” as describing
the fiery hosts of great archangels.]

Mara —the Satan of Buddhist mythology.
Arnold in The Light of Asia (VI, 19) speaks of
Mara’s mighty ones,/Angels of evil,” of whom,
says Arnold, there were 10—“ten chief Sins.”

Marax [Forfax]

Marchosias (Marchocias)—an angel who, be¬
fore he fell, belonged to the order of dominations.
In Hell, where he now serves, Marchosias is a
mighty marquis. When invoked, he manifests
in the form of a wolf or an ox, with griffin wings
and serpent’s tail, as he is pictured in De Plancy,
Dictionnaire Infernal (1863 ed.). He confided to
Solomon that he “hopes to return to the 7th
throne after 1,200 years.” For the sigil of this
spirit, see Waite, The Book of Black Magic and of
Pacts, p. 176.

Marfiel —an angel of the 4th hour of the day,

[184] MARGASH / MASTEMA

serving under Vachmiel, as noted in Waite, The
Lemegeton.

Margash— one of the many names of the angel
Metatron.

Margesiel —one of the many names of the angel
Metatron.

Margiviel —prince of the face and one of the
angelic guards of the 4th Heaven. [Rf. Ozar
Midrashim 1,117.]

Mariel —in The Book of Protection, an angel who
is conjured up in Syriac spellbinding charms. [Rf.
Budge, Amulets and Talismans.]

Marifiel —a chief officer-angel of the 8th hour
of the night, serving under Narcoriel. [Rf
Waite, The Lemegeton.]

Marioc(h) or Mariuk —in Ginzberg, The
Legends of the Jews, the angel who watched over
the writings of Enoch. With another angel
(Ariuk), Marioc was placed by God as guardian
over the immediate descendants of Enoch to see to
it that his books were preserved. [Rf. Enoch II, 33.]

Marmarao —a spirit invoked to overcome or
cure bladder trouble caused by the demon Anoster
(one of the 36 decani, demons of disease). [Rf.
Shah, The Secret Lore of Magic, 224.]

Marmarath (Marmaraoth)—in Conybeare,
The Testament of Solomon, Marmarath is one of the
7 planetary angels, and the only angel capable of
overcoming the female jinn of war, Klothod.

Mamiel —an angel’s name found inscribed on
an oriental charm ( kamea ) for warding off evil.
[Rf. Schrire, Hebrew Amulets.]

Marnuel —an angel mentioned in the writings
of Rabbi Akiba. [Rf Bamberger, Fallen Angels.]

Marnuthiel —an angel mentioned in the
writings of Rabbi Akiba.

Maroch —Waite, The Lemegeton, cites Maroch
as an angel of the 5th hour of the day, serving
under Sazquiel.

Maron —a holy name (of a spirit or an angel)
by which demons are commanded in Solomonic

conjurations. [Rf. Mathers, The Greater Key of
Solomon.]

Maroth (Hebrew, “bitterness”—Maroot, Mar-
out)—with another angel Haroth, Maroth was
sent down by God “with full commission to
exercise government over all mankind, and to
tutor and instruct them.” [Rf. Heywood, The
Hierarchy of the Blessed Angels, p. 289.] Maroth is a
character in Eastern lore (Persian) taken over by the
Jews. The Koran also speaks of Maroth as an angel.

Marou —once a cherub, now a demon. In the
trial of Urbain Grandier, Marou was cited as one
of 6 demons who possessed the body of Elizabeth
Blanchard. [Rf. De Plancy, Dictionnaire Infernal.]

Martyrs —according to Barrett, The Magus,
the martyrs are 11th in the 12 orders of the blessed
spirits, with Gabriel as ruler of the order.

Mary —the Virgin Mary is spoken of as an angel
in the Book of John the Evangelist. According to
James, The Apocryphal New Testament, p. 191,
Mary is the angel sent by God to receive the Lord,
who enters her “through the ear,” and who
“comes forth by the ear.” In the Litany of Loretto,
Mary is “queen of angels.”

Masgabriel —in de Abano, The Heptameron, an
angel resident in the 4th Heaven and invoked
from the north. Masgabriel rules on Lord’s Day
(Sunday).

Mashit(h) (“destroyer”)—an angel appointed
over the death of children. [Rf. Ginzberg, The
Legends of the Jews.] In The Zohar he is one of 3
demons in gehinnom (Hell) who punish those
who sin by idolatry, murder, and incest. The other
2 demons are Af and Hemah (q.v.). In Midrash
Tehillim (commentary on Psalms), Mashit is one of
5 angels of punishment whom Moses encounters
in Heaven.

Masim —one of numerous angelic guards of the
gates of the East Wind. [Rf. Ozar Midrashim II,
316.]

Maskelli (Maskelli-Maskello). [Zarazaz]

Maskiel —an angelic guard of the 1st Heaven.
[Rf Pirke Hechaloth.]

[18 5]

A woodcut from the Cologne Bible. Left, the Scarlet Woman seated on seven-headed dragon
and worshipped by minor kings of the earth. Center (top), angel drops great millstone into the sea.
Right, angel with key to bottomless pit about to consign to it the devil. Extreme right, closing
scene of Revelation 14, showing harvest of the world and vintage of the grapes of wrath. From
Pietures from a Mediaeval Bible.

Maskim—in Akkadian religion the maskim are
the 7 great princes of Hell, otherwise known as the
7 spirits of the abyss, of whom it was said that
“although their seat is in the depths of the earth,
yet their voice resounds on the heights,” and that
they “reside at will in the immensity of space.”
Mephistopheles is one of the 7. [Rf. Lenormant,
Chaldean Magic; Agrippa’s Electors; and Cony-
beare’s listing of the underworld planetary rulers
in The Testament of Solomon.]

Masleh—in occultism, the angel who “actuated
the chaos and produced the 4 elements.” In Jewish
legendary lore, Masleh is the ruler of the zodiac.
In The Ancient's Book of Magic, “the power and
influence of Logos descends through the angel
Masleh into the sphere of the zodiac.”

Masniel—a governing angel of the zodiac. [Rf
Cornelius Agrippa, Three Books of Occult Philo¬
sophy III.]

Maspiel—an angelic guard stationed in the 2nd
Heaven. He is named in Pirke Hechaloth.

Mass Massiah—in Talmud Shabbath, an angel
invoked for the curing of cutaneous disorders.

Mastema (Mansemat)—the accusing angel;
like Satan, he works for God as tempter and
executioner; he is prince of evil, injustice, and
condemnation. Cf The Book of Jubilees and The
Zadokite Fragments and the Dead Sea Scrolls,
where Mastema is the angel of adversity, “father
of all evil, yet subservient to God.” It was Mas¬
tema who tried to kill Moses (in the incident
mentioned in Exodus 4:24ff.) and who hardened
Pharaoh’s heart (although, according to Midrash
Abkir, it was Uzza who did this). There is a legend
that Mastema appealed to God to spare some of
the demons so that he (Mastema) might execute
the power of his will on the sons of man. God
apparently thought this was a good idea and per¬
mitted 1 /10th of the demons to remain at large,
in the service of Mastema. It is also claimed that
Mastema helped the Egyptian sorcerers when
Moses and Aaron appeared before Pharaoh
to perform their magical tricks. [Cf. Beliel; Satan.]
In The Damascus Document, quoted by Vermes in

[186] MASTER OF HOWLING

Discovery in the Judean Desert, an angel of hostility
is spoken of, and this is applied to Mastema.

Master of Howling —the angel Jeduthun. [See
Lord(s) of Shouting.]

Mastho —in Levi, Transcendental Magic, Mastho
is called the “genius of delusive appearances.” He
is one of the spirits of the 10th hour, according to
a listing in Apollonius of Tyana, The Nuctemeron.

Mastinim —a term characterizing the accusing
angels, of whom Sammael ( q.v .) is chief. In
Bamberger, Fallen Angels, the mastinim are called
“the greatest angels of the nations.” In Ginzberg,
The Legends of the Jews III, 17, mention is made of
Uzza, tutelary angel of Egypt, as an accusing angel.
Elijah is characterized as an accusing angel of
Israel—when, that is, he accuses in behalf of the
Chosen People.

Matafiel —as noted in Hechaloth Rahhati, one
of the 7 angelic guards of the 2nd Heaven.

Matanbuchus (Mechembechus, Meterbuchus,
Beliar, Mastema)—in The Martyrdom of Isaiah,
Testament of Job, and in the Introduction to The
Ascension of Isaiah, Matanbuchus is referred to as
the angel of lawlessness, and identified with Beliar:
“Beliar, whose name is Matanbuchus.” The name
is believed to be composed of 2 Hebrew words:
mattan buka, meaning “worthless gift”; or, better,
a form of the Hebrew mithdabek, “one who
attaches himself,” i.e., an evil spirit.

Mataqiel (“sweet”)—one of the 7 angel guards
of the 1st Heaven, as noted in Hechaloth Rabbati.

Matarel (Matariel)—in rabbinic and pseud-
epigraphic lore, the angel of rain. Others so
designated include Ridya (Ridia), Zalbesael, and
Batarrel. In 3 Enoch, Matarel is one of the rulers
of the world.

Matariel [Matarel]

Mathiel— in de Abano, The Heptameron,
Barrett, The Magus, and other occult works,
Mathiel is an angel serving in the 5th Heaven. He
is ruler of Tuesday, invoked from the north.

Mathlai —one of the spirits of the planet

/ MELCHISEDEC

Mercury, angel of Wednesday, resident of the
3rd Heaven—according to de Abano, The Hepta¬
meron-, but, according to Barrett, The Magus,
Mathlai is a resident of the 2nd Heaven, and in¬
voked from the east.

Matmoniel —a “holy minister of God” who
may be summoned up in Solomonic conjurations
for procuring to the invocant a magic carpet.
[Rf Mathers, The Greater Key of Solomon.]

Matniel [Maktiel]

Matrona —the Shekinah (q.v.) called “angel of
the Lord” in The Zohar.

Matsmetsiyah —one of the many names of the
angel Metatron.

Mavet —angel of death. [See Malach ha-Mavet.]

Mavkiel —an angel’s name found inscribed on
an oriental charm ( kamea ) for warding off evil.
[Rf. Schrire, Hebrew Amulets .]

Maymon —chief angel of the air, ruler of Satur¬
day, and subject to the South Wind. Three angels
minister to Maymon: Abumalith, Assaibi, and
Belidet. In de Abano’s works, Maymon is “king
of the Saturday angels of the air.”

Mbriel —an angel who rules over winds,
according to M. Gasster, The Sword of Moses.

McWilliams, Sandy (fictional)—a bald-
headed angel in Mark Twain’s Captain Stormfield’s
Visit to Heaven.

Meachuel —in occult works, specifically in
The Sixth and Seventh Books of Moses, Meachuel
is one of the 3 angels of the Triune God used for
conjuring, the other 2 being Lebatei and Ketuel.

Mebabel —one of the 72 angels of the 72 quina-
ries of the degrees of the zodiac. Mebabel is in¬
voked by those who seek to usurp the fortune of
others. He is known to protect the innocent. His
corresponding angel is Thesogar. [See Barrett,
The Magus-, Ambelain, La Kabbale Pratique-,
Runes, The Wisdom of the Kabbalah .]

Mebahel— one of the 72 angels bearing the
name of God Shemhamphorae.

...Mehiel, protects professors, orators, and authors [18 7]

Mebahiah —in the cabala, an angel who exer¬
cises dominion over morals and religion; also one
who helps those desiring offspring. Mebahiah is
one of the 72 angels bearing the name of God
Shemhamphorae. His corresponding angel is
Smat. Mebahiah’s sigil is shown in Ambelain,
La Kabhale Pratique, p. 289.

Mechiel —one of the 72 angels of the zodiac,
according to listing in Runes, The Wisdom of the
Kabbalah.

Mediat (Modiat)—king of the angels ruling
Wednesday; also one of the intelligences of the
planet Mercury. [Rf de Abano, The Heptameron\
Malchus, The Secret Grimoire ofTuriel.]

Medorin —an angel in the heavenly Paradise.
[Rf The Zohar (Bereshith 39b, fn.).]

Medussusiel —as mentioned in Waite, The
Lemegeton, an angel of the 6th hour of the day,
serving under Samil.

Meetatron [Metatron]

Mefathiel —‘ ‘an opener of doors,” hence,
according to Trachtenberg, Jewish Magic and
Superstition, Mefathiel is an angel favored of
thieves and other miscreants.

Megiddon —a seraph, in Klopstock, The
Messiah.

Mehahel —an angel belonging to the order of
cherubim and cited in Ambelain, La Kabbale
Pratique.

Mehaiah —an angel of the order of principali¬
ties, as listed in the “L’Arbre de Vie enlesirah”
chart reproduced in Ambelain, La Kabbale Pra¬
tique, facing p. 88.

Mehalalel —in The Book of Protection, an
angel invoked in Syriac spellbinding charms.
[Rf. Budge, Amulets and Talismans.]

Mehekiel —one of the 72 angels bearing the
mystical name of God Shemhamphorae. [R/!
Barrett, The Magus.]

Metier (Mithra)—in Mandaean religious lore,
the yazata or angel presiding over light and justice.
[Rf. Drower, The Mandaeans of Praq and Pran.]

Mehiel —in the cabala, an angel who protects
university professors, orators, and authors. His
corresponding angel is Astiro. [Rf. Ambelain, La
Kabbale PTatique.]

Mehriel —one of the archangels in the cabala.

Mehuman (“true, faithful”)—one of the 7
angels of confusion. Mehuman figures in the
story relating to Esther and Ahasuerus, as told in
Ginzberg, The Legends of the Jews.

Meil —a Wednesday angel (one of 3) invoked in
ceremonial magic rites. [Rf. Barrett, The Magus II.]

Meimeiriron —in Isaac ha-Cohen’s text, “Em¬
anations of the Left Side,” Meimeiriron is the 4th
of the 10 holy sefiroth, the “personalized Hesed.”
The “less authentic angel” of this sefira is Zadkiel.

Mekhapperyah —one of the many names of
the angel Metatron. [Rf. 3 Enoch.]

Melahel —one of the 72 angels bearing the
mystical name of God Shemhamphorae, according
to Barrett, The Magus II.

Melchi(d)ael —in Waite, The Book of Black
Magic and of Pacts, and in Grimorium Verum,
Melchiael is an angelic prince conjured up in
Solomonic black magic rites. He is efficacious in
providing the invocant with the woman of his
desires.

Melchisedec (or Melchizedek or Melch-
Zadok—“the god Zedek is my king”)—king of
righteousness whom pseudo-Dionysius called “the
hierarch most beloved of God.” Epiphanius in
his Adversus Heareses calls Melchisedec an angel
of the order of virtues. According to pseudo-
Tertullian, Melchisedec is a “celestial virtue of
great grace who does for heavenly angels and
virtues what Christ does for man.” [Rf. Legge,
Forerunners and Rivals of Christianity II, p. 148.] In
the Bible (Genesis 14), Melchisedec is the fabled
priest-king of Salem, ancient name for Jerusalem.
It was to Melchisedec that Abraham gave tithes. In
Phoenician mythology Melchisedec, called Sydik,
is the father of the 7 elohim or angels of the divine
presence. In the gnostic Book of the Great Logos,
Melchisedec is Zorokothera. Hippolytus refers

[188] MELCHISEDEC / MENADEL

Melchisedec, Abraham, and Moses, from the porch of the northern transept of Chartres Cathe¬
dral (late 12th century). From E. H. Gombrich, The Story of Art. New York: Oxford University
Press, 1951.

to a sect, followers of one Theodotus (probably named Melchizedek who was greater than Christ.”
the 3rd-century heretics known as the Melchise- In certain occult sources, Melchisedec is identified
dans), who claimed that there was “a great power as the Holy Ghost. In the Book of Mormon (Alma)

he is referred to as “the prince of peace.” His sym¬
bol is a chalice and a loaf of bread. R. H. Charles
appends to his edition of Enoch II a fragment
(“a new form of the Melchizedek myth, the work
of an early Christian”), wherein Melchisedec
figures as the supernatural offspring of Noah’s
brother Nir, who is preserved in infancy by
Michael, and who becomes, after the Flood, a
great high priest, the “Word of God,” and king
of Salem, with “power to work great and glorious
marvels that have never been.” The term “word
of God” very likely stems from St. John’s “in the
beginning was the Word, and the Word was with
God, and the Word was God.” In Midrash
Tehillim, commenting on Psalm 76, Melchisedec
is identified as Shem, one of Noah’s sons. This
source also contains the legend of Melchisedec
feeding the beasts in Noah’s ark. The meeting of
Abraham and Melchisedec (Genesis 14:17-24)
is pictured in a woodcut in the great Cologne
Bible (1478-1480) and in Rubens’ famous painting,
“The Meeting of Abraham and Melchizedec”;
also in the painting by Dierik Bouts (c. 1415—
1475).

Melech —an angel of the order of powers
invoked in conjuration rites. [Rf. The Sixth and
Seventh Books of Moses.]

Melek-I-Taus (Taus-Melek)—the peacock an¬
gel in Yezidic devil-worshipping religion. The
name is a paraphrase for the devil in Buddhist lore.
[Rf. Wall, Devils.] According to Forlong, Ency¬
clopedia of Religions, “the Melek-Tawus was once
an angel or demiurge who created Eve from the
body of Adam.” [See Taus-Melek.]

Meleyal or Melejal (“fulness of God”)—in
Enoch writings, an angel of autumn, ruling 3
months of the year. [Rf. Enoch I.]

Melba —chief of the order of flames, and Bud¬
dhist counterpart of the seraphim. [R/l Blavatsky,
The Secret Doctrine II.]

Melioth —one of 9 angels “that run together
throughout heavenly and earthly places.” The 9
angels are named by Beliar and revealed to
Bartholomew in the Gospel of Bartholomew, p. 177.

...Memuneh, a dispenser of dreams [18 9]

Melkejal (Machidiel)—angelic ruler of March.
“In the beginning of the year,” says Enoch I,
“Melkejal rises first and rules.”

Melkharadonin —in gnostic lore, one of 12
powers engendered by Ialdabaoth. [Rf. Doresse,
The Secret Books of the Egyptian Gnostics.]

Melki—in Mandaean religion, the melki or
malki are semidivinities (like the uthri) who carry
out the Will of the Great Life. All are “subordinate
to the Creator, whose first manifestations they
were.” A Mandaean legend tells of 2 melki, Zutheyr
and Zahrun, conjured down from Heaven to aid
believers in baptismal rites. [Rf. Drower, The
Mandaeans of Iraq and Iran, p. 328.]

Melkiel —one of the angels of the 4 seasons,
serving with Helemmelek, Melejal, and Narel.

Melkoutael —the sefira of Malkuth in the
Briatic world. [Rf Ambelain, La Kabbale Pratique .]

Membra (logos)—the Word of God; an hypo¬
stasis of God; an intermediary (i.e., an angel) of
God. In Jewish cabala, Membra denotes the divine
name. [Rf. The Jewish World in the Time of Jesus;
Lenormant, Chaldean Magic.]

Memeon —an angel invoked in the benediction
of the Salt. [Rf. Mathers, The Greater Key of
Solomon.]

Memsiel —a chief officer-angel of the 7th hour
of the night, serving under Mendrion. [Rf.
Waite, The Lemegeton.]

Memuneh (“appointed one”)—a deputy angel,
a dispenser of dreams. Through Memuneh, it is
said, the universe operates. The plural form is
memunim. These memunim are the defenders in
Heaven of their earthly charges. In Jewish cere¬
monial magic, the memunim were regarded as
demons, although Eleazor of Worms insisted they
were angels. 3 Enoch speaks of the memunim
as belonging to the class of angels of the Song-
Uttering Choirs.

Memunim (plural for Memuneh)—appointed
ones, a class of angels. [Rf. 3 Enoch.]

Menadel —an angel of the order of powers,

[ 190 ] MENAFIEL / METATHIAX

according to Ambelain; also one of the 72 angels
of the zodiac, according to Runes, The Wisdom of
the Kabbalah. Menadel keeps exiles faithful or
loyal to their native land. His corresponding angel,
in the cabala, is Aphut. For the sigil of Menadel,
see Ambelain, La Kabbale Pratique, p. 273.

Menafiel —in Waite, The Lemegeton, an angel
of the 11th hour of the day, serving under Bariel.

Menakel [Manakel]

Menaqel [Manakel]

Mendrion —in the cabala [Rf. Waite, The
Lemegeton] the supreme ruling angel of the 7th
hour of the night.

Menerva (Menvra)—one of the Novensiles,
the 9 supreme spirits or gods of the Etruscans.

Meniel —one of the 72 angels bearing the name
of God Shemhamphorae. [Rf. Barrett, The
Magus II.]

Menor —an angel conjured in the exorcism of
Wax in Solomonic magical operations. [Rf.
Mathers, The Greater Key of Solomon.]

Mentor —an angel invoked in the exorcism of
Wax. Mentioned in the Clavicula Salomonis. [See
Menor.]

Menvra [Menerva]

Mephistopheles (Mephistophiel, “he who
loves not the light”)—the name, originally
Hebrew, is derived from “mephiz” meaning
destroyer, and “tophel” meaning liar. Mephisto¬
pheles is a fallen archangel, one of 7 great princes
of Hell (one of the maskim, q.v.). According to
Cornelius Agrippa, Mephistopheles “stands under
the planet Jupiter, his regent is named Zadkiel,
who is an enthroned angel of the holy Jehovah.”
[Rf. Dr. Faust’s Hollenzwang, a book of magic.]
In Seligmann, The History of Magic, Mephisto¬
pheles is “a subordinate demon, a fallen angel too,
and sometimes admitted to the presence of God,
but he is not the devil.” In secular literature,
Mephistopheles is either a minion of Satan or a
stand-in for Satan. In Marlowe’s Dr. Faustus, he is
a leading character, along with Lucifer, Beelzebub,

and other devils (the angels in the play, good or
evil, are not named). In Goethe’s Faust it is
Mephistopheles who, acting for his overlord Satan,
seals the pact with Faust. Mephistopheles is also a
character is Busoni’s uncompleted opera Doktor
Faust, which was heard for the 1st time in America
in 1964. Hegel the philosopher saw in Mephisto¬
pheles the symbol of “the negative principle.”

Merasin [Meresin]

Merattron [Metatron]

Merciless Angel, The [Temeluch]

Mercury (Greek, Hermes)—in the cabala, the
angel of progress, also a designation for Raphael.
[Rf. Acts 14 :11—12; Levi, Transcendental Magic.]

Meresijm —angel of the 1st hour of the day,
serving under Sammael. [Rf. Waite, The Lemege¬
ton.]

Meresin (Merasin, Meris, Metiris, Merihim,
Meririm)—a fallen angel, chief of the aerial
powers, as in Paradise Lost. In Camfield, A Theo¬
logical Discourse of Angels, Meresin (spelt Miririm)
is one of the 4 angels of revelation—which would
make him a holy angel; however, in Hey wood,
The Hierarchy of the Blessed Angels, he is lord of
thunder and lightning in Hell—which, presum¬
ably, would make him one of the damned.

Meriarijm —a chief officer-angel of the night,
serving under Sarquamish.

Meririm (Meresin)—in Barrett, The Magus I,
Meririm is identified as the evil power whom Paul
in Ephesians calls “the prince of the power of the
air” (i.e., Satan). Barrett claims that Meririm is
prince over the angels of whom Revelation speaks
and “to whom is given to hurt the earth and the
sea . . . he is the meridian devil, a boiling spirit, a
devil ranging in the south.”

Merkabah —angel of the chariot (the cheru¬
bim).

Merkabah Angels —6 classes of angels [Rf
3 Enoch] closest to, or guardian of, the throne of
Glory. They include the galgallim, the hayyoth,
the ofanim, the seraphim.

...Mephistopheles, one of the great princes of hell [ 191 ]

Merkaboth (“carriage”)—there were (or are)
7 merkaboth, corresponding to the 7 Heavens or
“the actual vision of the divine might.” They are
to be compared with the middoth or the sefiroth
(q.v.), and are regarded as personifications of the
divine attributes, serving before the throne of
Glory. [Rf. Scholem, Major Trends in Jewish
Mysticism; Muller, History of Jewish Mysticism;
Zechariah 6.]

Merloy —an “inferior” spirit invoked in Solo¬
monic magical rites. [Rf. Grimorium Verum;
Waite, The Book of Ceremonial Magic, p. 239;
Shah, The Secret Lore of Magic, p. 98.]

Mermeoth —one of the 9 angels that “run
together throughout heavenly and earthly places,”
as cited in the Gospel of Bartholomew in James,
The Apocryphal New Testament.

Merod —“a most holy angel” invoked in
magical operations, as set forth in Waite, The
Greater Key of Solomon.

Merof —in occult lore ( The Sixth and Seventh
Books of Moses), an angel of the Seal, summoned in
magical rites.

Meros —an angel of the 9th hour of the day,
serving under Vadriel. [Rf. Waite, The Lemegeton.]

Merroe —“a most pure angel” invoked in
Solomonic black magic operations, specifically in
the conjuration of the Sword. [Rf. Grimorium
Verum ; Shah, The Secret Lore of Magic.]

Mesarepim (Mesharethim)—an order of angels
of the Song-Uttering Choirs, serving under the
leadership of the angel Tagas. [Rf. 3 Enoch.]

Meserach [Nisroc]

Meshabber —in rabbinic legendary lore, the
angel in charge of the death of animals. [Rf.
Ginzberg, The Legends of the Jews V, p. 57.]

Mesharethim [Mesarepim]

Mesharim—the name of Joseph Caro’s angel,
through whom Caro received visions and after
whom he titled his Maggid Mesharim, a book which
contains a description of these visions. The angel
served as a personified Mishnah. Caro (1488-1575)

was doyen of the 15th-century cabalistic Safed
community in Upper Galilee (Palestine). [Rf.
Muller, History of Jewish Mysticism, p. 120.]

Meshulhiel —10th of the averse (unholy)
sefiroth, as set forth in Isaac ha-Cohen’s text. For a
list of the 10 sefiroth, both holy and unholy, see
Appendix.

Mesriel —an angel of the 10th hour of the day,
serving under Oriel. [Rf. Waite, The Lemegeton.]

Messenger of the Covenant [Angel of the
Testament]

Messiach —an angel invoked in magical opera¬
tions. Messiach is named in Mathers, The Greater
Key of Solomon, p. 107, in connection with the
invocation “of the water and of the hyssop.” The
invocant is advised to recite, at the time of the
operations, versicles out of Psalms 6, 67, 64, and
102.

Messiah —equated with Soter, Christ, Savior,
God. With Metatron, Messiah is designated a
cherub and guardian angel of Eden armed with a
flaming sword. He is also the angel of the Great
Council, angel of the Lord, a sefira in the Briatic
world (one of the 4 worlds of creation) and ana¬
logous to the Logos or Holy Ghost. Paul in
Colossians 1:16 and Ephesians 1:21 has Messiah
in mind when he speaks of the angel “raised above
all principalities and powers, virtues, domina¬
tions.” So too Enoch, when he speaks of the
“head of days.” [For cabalistic references, see
Ambelain, La Kabbale Pratique.]

Mesukiel —one of the 10 holy sefiras (3rd of the
10). He is to be compared or equated with Machut
or Malkuth (q.v.); also with En Soph and the
Shekinah. However, according to Isaac ha-Cohen
of Soria, in his “Emanations of the Left Side,”
worlds of horror and destructive imaginings
spring from Mesukiel, resulting in a double
emanation, with 7 successive groups of pure
angels (the holy sefiroth) on one side and 7 camps
of dark spirits (the evil sefiroth) on the other. [Rf
Bamberger, Fallen Angels, p. 173.]

Metathiax —in Conybeare, The Testament of
Solomon, one of the 36 decani (i.e., spirits of the

[192] METATRON / MICHAEL

zodiac who are demons of disease). Metathiax <
causes trouble of the reins, and only the holy angel
Adonael (q.v.) is able to thwart or undo his evil <

work. \Rf. Shah, The Secret Lore of Magic, p. 222.] i

Metatron (Metratton, Mittron, Metaraon, ,

Merraton, etc.)—in noncanonical writings, Meta- ]

tron is perhaps the greatest of all the heavenly
hierarchs, the 1st (as also the last) of the 10 arch- ]

angels of the Briatic world. He has been called ,

king of angels, prince of the divine face or pre- .

sence, chancellor of Heaven, angel of the covenant, ]

chief of the ministering angels, and the lesser .

YHWH (the tetragrammaton). He is charged ,

with the sustenance of mankind. In Talmud and j

Targum, Metatron is the link between the human
and divine. In his earthly incarnation he was the
patriarch Enoch—although Tanhuna Genesis [R/
Jewish Encyclopedia I, 94] claims he was originally
Michael. Talmudic authorities for the most part
shy away from identifying Enoch with Metatron;
on the contrary, the tendency is to play down the
relationship and even to suppress it. In a curious
rale of the marriage of God and Earth (Elohim
and Edem), told in the Alphabet of Ben Sira, God

Metatron (El Shaddai). Reproduced from
Mathers, The Greater Key of Solomon.

demands from Earth the “loan” of Adam for
1,000 years. Upon Earth agreeing to the loan,
God writes out a formal receipt, and this is wit¬
nessed by the archangels Michael and Gabriel.
The receipt, so the story goes, is on deposit “to
this day” in the archives of Metatron, the heaven¬
ly scribe. Metatron has been variously identified
as the dark angel who wrestled with Jacob at
Peniel (Genesis 32); as the watchman is “Watch¬
man, what of the night?” (Isaiah 21); as the Logos;
as Uriel; and even as the evil Sammael. It is said that
Exodus 23:20 refers to Metatron: “Behold, I send
an angel before thee, to keep thee in the way and
to bring thee unto the place which I have pre¬
pared” (usually applied to John the Baptist), and
Exodus 23:22: “My name is in him.” In addition,
Metatron has been identified as the Liberating
Angel and the Shekinah (who is regarded in some
sources as Metatron in his female aspect); in
Trachtenberg, Jewish Magic and Superstition (p. 76),
he is the “demiurge of classical Jewish mysticism.”
According to the cabala, Metatron is the angel
who led the children of Israel through the wilder¬
ness after the Exodus; in other occult writings he
is described as the twin brother or half-brother
of the angel Sandalphon (cf the twin brothers
Ormuzd and Ahriman in Zoroastrian lore).
With the possible exception of Anafiel (q-v.),
Metatron is the tallest angel in Heaven, and the
greatest, apart from the “eight great princes, the
honored and revered ones, who are called YHWH
by the name of their king.” This is according to
3 Enoch. Jewish legend relates that upon Metatron
(while still Enoch, a mortal) arriving in Heaven, he
was transformed into a spirit of fire and equipped
with 36 pairs of wings as well as innumerable eyes.
The meaning of the name Metatron has never
been satisfactorily explained. Eleazor of Worms
thought it derived from the Latin metator, a
guide or measurer. Hugo Odeberg advanced the
hypothesis (3 Enoch, append. 2) that the name
Metatron originated in Jewish circles and “should
be regarded as a pure Jewish invention, viz., a
metonym for the term ‘little YHWH.’ ” Odeberg
is inclined to interpret the name as meaning “one
who occupies the throne next to the divine
throne.” Accordingly Metatron is said to reside

in the 7th Heaven (the dwelling place of God).
He appears, when invoked, “as a pillar of fire, his
face more dazzling than the sun.” Gershom Scho-
lem, on the basis of The Apocalypse of Abraham,
believes the name might be a “vox mystica” for
Yahoel (i.e., God). Metatron has also been
identified as Isaiah’s suffering servant, the Messiah
of Christian theology; but see Orlinsky, “The So-
Called ‘Suffering Servant’ in Isaiah 53.” The 72
names of God find a match in the 72 (and more)
names of Metatron—Surya, Tatriel, Sasnigiel, Lad,
Yofiel, to mention a few. Metatron has also been
credited with the authorship of Psalms 37:25
according to Talmud Yebamoth 16b; and the
authorship, in part, of Isaiah 24:16. In The Zohar
I, Metatron is spoken of as Moses’ rod, “from
one side of which comes life and from the other,
death.” In Eisenmenger, Traditions of the Jews II,
408, Metatron is indeed the supreme angel of
death, to whom God daily gives orders as to the
souls to be “taken” that day. These orders Meta¬
tron transmits to his subordinates Gabriel and
Sammael. That Metatron was considered, at least
in some sources, mightier than either Michael or
Gabriel is the view expressed in the Chronicles of
Jerahmeel. Here the story goes that whereas neither
of the two great Biblical angels was able to eject
Jannes and Jambres, the Egyptian wizards, from
Heaven (whither they managed, it seems, to
ascend by witchcraft), Metatron was able to accom¬
plish their expulsion. In Yalkut Hadash, also,
Metatron is said to be “appointed over Michael
and Gabriel.” As for the size or height of Meta¬
tron, The Zohar computes it to be “equal to the
breadth of the whole world.” In rabbinic lore,
this was the size of Adam before he sinned. One of
Metatron’s secret names is Bizbul (according to the
Visions of Ezekiel where, however, the meaning of
this name is not given). King, The Gnostics and
Their Remains, p. 15, says of Metatron: “This is
the Persian Mithra.” Many other sources, sup¬
porting this identification, are cited by Odeberg,
3 Enoch. In Jewish angelology, Metatron is “the
angel who caused another angel to announce,
before the Flood, that God would destroy the
world.” [Rf. Jewish Encyclopedia, “Metatron,”
vol. 8.] Among numerous other missions or deeds

...Metatron, prince of the divine face [19 3]

credited to Metatron is the staying of Abraham’s
hand on the point of sacrificing Isaac. But this
llth-hour intercession has also been imputed to
Michael, Zadkiel, Tadhiel, and of course to the
“angel of the Lord,” who is the one designated in
Genesis 22. Finally, according to Talmud Abodah
Z'arah 3b, Metatron is the “teacher of prematurely
dead children in Paradise.”

Metrator—“a most holy angel” invoked in
magical operations. The specific conjuration is the
one “concerning the Needle and other Iron
Instruments,” during which the invocant is
advised to recite versicles from Psalms 31, 42.
[Rf Mathers, The Greater Key of Solomon, p. 118.]

Miahel—one of the 72 angels of the 72 quinaries
of the degrees of the zodiac. [Rf. Runes, The Wis¬
dom of the Kabbalah.]

Mibi —a ministering angel invoked in cabalistic
rites. [Rf. The Sixth and Seventh Books of Moses.]

Michael (“who is as God”)—in Biblical and post-
Biblical lore, Michael ranks as the greatest of all
angels, whether in Jewish, Christian, or Islamic
writings, secular or religious. He derives originally
from the Chaldeans by whom he was worshipped
as something of a god. He is chief of the order of
virtues, chief of archangels, prince of the presence,
angel of repentance, righteousness, mercy, and
sanctification; also ruler of the 4th Heaven,
tutelary sar (angelic prince) of Israel, guardian of
Jacob, conqueror of Satan (bearing in mind, how¬
ever, that Satan is still very much around and un¬
vanquished), etc. His mystery name is Sabbathiel.
In Islamic writings he is called Mika’il. As the
deliverer of the faithful he accords, in the Avesta,
with Saosyhant the Redeemer. Midrash Rabba
(Exodus 18) credits Michael with being the author
of the whole of Psalm 85. In addition, he has been
identified with the angel who destroyed the hosts
of Sennacherib (a feat also ascribed to the prowess
of Uriel, Gabriel, Ramiel) and as the angel who
stayed the hand of Abraham when the latter was
on the point of sacrificing his son Isaac (a feat also
ascribed to Tadhiel, Metatron, and other angels).
In Jewish lore (Ginzberg, The Legends of the Jews
II, 303) “the fire that Moses saw in the burning

[ 194 ] MICHAEL / MIEL

Michael announces to the Virgin her ap¬
proaching death. A predella by Fra Filippo
Lippi. From Jameson, Legends of the Madonna.

bush had the appearance of Michael, who had
descended from Heaven as the forerunner of the
Shekinah.” Zagzagel ( q.v .) is usually denominated
the angel of the burning bush. According to
Talmud Berakot 35, where the comment is on
Genesis 18:1-10, Michael is recognized by Sarah
as one of 3 “men” whom Abraham entertained un¬
awares. Legend speaks of Michael having assisted 4
other great angels—Gabriel, Uriel, Raphael,
Metatron—in the burial of Moses, Michael dis¬
puting with Satan for possession of the body [Rf.
Jude 9.] In mystic and occult writings, Michael
has often been equated with the Holy Ghost, the
Logos, God, Metatron, etc. In Baruch III, Michael
“holds the keys of the kingdom of Heaven”—
which, traditionally, and in the popular image,
applies more aptly to St. Peter. In Hastings,
Encyclopaedia of Religion and Ethics IV, 616, the
article “Demons and Spirits” speaks of the earliest
traditions in Muslim lore as locating Michael in the
7th Heaven “on the borders of the Full Sea,
crowded with an innumerable array of angels”;
and after describing Michael’s wings as “of the
color of green emerald,” goes on to say that he “is
covered with saffron hairs, each of them containing
a million faces and mouths and as many tongues

which, in a million dialects, implore the pardon of
Allah.” In ancient Persian lore, Michael was
called Beshter, “one who provides sustenance for
mankind,” which would equate him with Meta¬
tron. [Ilf. Sale, The Koran, “Preliminary Dis¬
course.”] Here it is revealed that the cherubim
were formed from the tears Michael shed over the
sins of the faithful. Christians invoke Michael as St.
Michael, the benevolent angel of death, in the
sense of deliverance and immortality, and for
leading the souls of the faithful “into the eternal
light.” To the Jews, according to Regamey,
What Is an Angel?, Michael is the “viceroy of
Heaven” (a title applied to the great adversary
ha-Satan, before the latter fell). With Gabriel,
Michael is the most commonly pictured angel in
the work of the classic masters. He is depicted
most often as winged, with unsheathed sword,
the warrior of God and slayer of the Dragon (a
role later apportioned to St. George). As the angel
of the final reckoning and the weigher of souls
(an office he shares with Dokiel, Zehanpuryu, and
others) he holds in his hand the scales of justice.
Fra Filippo Lippi, in a sketch reproduced on p. 436
in Jameson, Legends of the Madonna, shows Michael
kneeling and offering a taper, as the angel who
announces to Mary her approaching death (it was
Gabriel who announced the birth of the Virgin’s
God-child). On p. 433 of the same book an orien¬
tal legend is recalled which tells of Michael having
cut off the hands of “a wicked Jewish high priest”
who had attempted to overturn the bier of the
just-deceased Virgin; however, the hands of the
“audacious Jew” were reunited to his body at
the intercession of St. Peter. Among the recently
discovered Dead Sea scrolls there is one titled the
War of the Sons of Light Against the Sons of Darkness.
Here Michael is called the “Prince of Light.”
He leads the angels of light in battle against the
legions of the angels of darkness, the latter under
the command of the demon Belial. In Ginzberg,
The Legends of the Jews, Michael is regarded as the
forerunner of the Shekinah (q.v.) ; as the angel who
brought Asenath from Palestine as a wife to
Joseph; as the one who saved Daniel’s companions
from the fire; as the intermediary between Mor-
decai and Either; as the destroyer of Babylon, etc.,

etc. He is also said to have informed the fallen
angels of the Deluge. When he wept, his tears
changed into precious stones. In Longfellow’s The
Golden Legend, Michael is the spirit of the planet
Mercury and “brings the gift of patience.” In
secular writings, notably in Dante and Milton,
Michael figures prominently. In contemporary
fiction, he serves as archdeacon to Bishop Broug¬
ham in Robert Nathan’s The Bishop’s Wife. To
Yeats, in the latter’s poem “The Rose of Peace,”
Michael is styled “leader of God’s host.” The latest
news on Michael is that Pope Pius XII declared
him to be (in 1950) the patron of policemen.

Michar [Mikhar]

Micheu —in gnostic lore, a power (with
Mikhar) “set over the waters of life.” [Rf. the
Bruce Papyrus.]

Microprosopus— “the left side” of the oper¬
ative good in cabalistic cosmogony; he was
formed, it is claimed, out of the 4th, 5th, 6th, 7th,
8th, and 9th sefiroth. [Rf. Runes, The Wisdom of
the Kabbalah.]

Midael —“a chief and captain” in the celestial
army. Cited in The Magus as an angel of the order
of warriors. Cf. Psalms 34-35. Reference to Midael
is found also in Mathers, The Greater Key of
Solomon.

Middoth —in the view of Rabbi Nathan
(Abot), the middoth are the 7 personifications of
the divine attributes or emanations; they are to be
compared with the sefiroth ( q.v .). Two of the
middoth—the angels of mercy and of justice—
are reputed to have been the principal agents in the
creation of the world, according to rabbinic
legend. The other 5 middoth are personifications
of wisdom, right, love, truth, peace.

Midrash —one of the many names of the angel
Metatron.

Miel —the angel of Wednesday. [R/". de Abano,
The Heptameron.] In Shah’s The Secret Lore of
Magic (p. 294), Miel is cited as one of 3 angels of
the planet Mercury, the other 2 angels being
Raphael and Seraphiel.

Michael. A 6th-century Byzantine mosaic.

Reproduced from Rdgamey, Anges.

[196] MIGHTS I MIVON

Mights —another term for the order of virtues
( q.v.), as used by Benjamin Camfield in his
Theological Discourse of Angels. Steiner in his
The Work of the Angels in Man’s Astral Body equates
Mights with Dynamis (q.v.).

Migon —one of the many names of the angel
Metatron enumerated in 3 Enoch.

Mihael —in the cabala, an angel in control of
conjugal fidelity and fertility. Ambelain, La
Kahhale Pratique, lists Mihael as belonging to the
order of virtues. According to The Magus, he is
of the 72 angels bearing the name of God Shem-
hamphorae.

Miha’il —in Muslim lore, an angel of the 2nd
Heaven in charge of a group of angels (in the
guise of eagles) engaged in worshipping Allah.
\Rf. Hastings, Encyclopaedia of Religion and Ethics
IV, 619.]

Mihr (Mihir, Miher, Mithra)—in ancient
Persian lore, the angel presiding over the 7th
month (September) and over the 16th day of that
month. Mihr watched over friendship and love.
[Rf. Hyde, Historia Religionis Veterum Persarum.]
The magi held that, on Judgment Day, 2 angels
would stand on the bridge called al Sirat (which is
finer than a hair and sharper than the edge of a
sword) to examine every person crossing. Mihr
would be one of those angels, Sorush the other.
Mihr, representing divine mercy, and holding a
balance in his hand, would weigh the person’s
actions performed during his lifetime. If found
worthy, the person would be permitted to pass on
to Paradise. If he was found unworthy, then Sorush,
representing divine justice, would hurl him into
Hell. [R/ Sale, The Koran, “Preliminary Dis¬
course,” p. 64.]

Mijcol (Mijkol)—an angel of the Seal, used in
conjuring. [Rf The Sixth and Seventh Books of
Moses.]

Mikael —an angel who influences the decisions
of monarchs, nobles, and governors; also useful
in uncovering conspiracies against states. His
corresponding angel is Arpien. [Rf. Ambelain, La
Kahhale Pratique, p. 277.]

Mikail or Mikhael (Michael)—in Arabic lore,
Mika’il is a guardian angel invoked in rites of
exorcism. [Rf Hughes, A Dictionary of Islam,
“Angels.”]

Mikhar (Mikheus)—in gnosticism, one of the
celestial powers with dominion over the springs
of the waters of life (heavenly baptism). [Rf.
Doresse, The Secret Books of Egyptian Gnosticism,
p. 85 and 182; cf. Micheu.]

Mikheus [Mikhar]

Mikiel —one of the 72 angels in charge of the
zodiac. [Rf Runes, The Wisdom of the Kabbalah.]

Milkiel (Melkeyal, Tamaano—“my kingdom
is God”)—in The Zohar an angel who rules over
spring. The name Milkiel, according to Charles,
The Book of Enoch, is an “inversion” of Helem-
melek (q.v.). According to Barton, Origin of the
Names of Angels, Milkiel rules one of the summer
months and goes also under the names of Tamaani
and Sun. [Rf. Enoch I, 82:15.]

Milliel —a Wednesday angel residing in the 3rd
Heaven, as cited in de Abano, The Heptameron.
However, according to Barrett, The Magus,
Milliel resides in the 2nd Heaven. But whatever
Heaven Milliel resides in, he must be invoked
from the south.

Miniel —in occult lore, one of the great lumi¬
naries whose chief virtue is that he can, when
invoked, induce love in an otherwise cold and
reluctant maid; but for the best results, the invo-
cant must be sure he is facing south. [Rf. Barrett,
The Magus.] Miniel is also invoked in spells for the
manufacture and use of magic carpets. One such
spell is given in Shah, Occultism (p. 167), and is
reproduced in the Appendix.

Ministering Angels (Hebrew, malache ha-
shareth) —in the judgment of some Talmudists,
the ministering angels constitute the highest order
in the celestial hierarchy, and are the “hosts of the
Lord,” as in the Mekilta of Rabbi Ishmael ; in the
view of others, the ministering angels are of an
inferior order or rank and, since they are so nume¬
rous, the most expendable. In Talmud Sanhedrin

...Mirtiel, can induce love in reluctant females [19 7 ]

it is reported that “the ministering angels roasted
meat and cooled wine for Adam” during the brief
while that our 1st parents dwelt in Eden. In
Yalkut Reubeni and The Book of Adam and Eve, 3 of
the ministering angels who thus served Adam are
named: Aebel, Anush, and Shetel. The Testament
of Naphtali (in the Testament of the Twelve Patri¬
archs) speaks of God “bringing down from his
highest Heaven 70 ministering angels (with
Michael at their head) to teach languages to the
70 children that sprang from the loins of Noah.”
[Cf. Guardian Angels.] In Talmud Hagiga we
learn that “the ministering angels are daily created
out of the river Dinur . . . they sing a Hymn and
thenceforth perish, as it is said, ‘Each morning
they are new.’ ”

Ministers —a term for angels, as in Hebrews
1:7: “He maketh the winds his angels, and the
flaming fires his ministers.”

Mirael —a “captain and chief” of the celestial
armies, invoked in Solomonic magical rites. [ Rf.
Mathers, The Greater Key of Solomon, p. 112, and
Psalms 34-35.]

Miri —angel of an hour, mentioned and in¬
voked by H.D. (Hilda Doolittle) in her poem
“Sagesse.” Miri is listed in Ambelain, La Kabbale
Pratique, a source from which the American poet
drew many of the names of angels found in her
work.

Miriael —an angel of the order of warriors.
According to Barrett, The Magus II, 58, the name
Miriael derives from Psalms 34 and 35, where the
expression “angel of the Lord” occurs.

Misran —genius of persecution and one of the
genii of the 12th hour, as noted in Apollonius of
Tyana, The Nuctemeron.

Missabu —in occultism, a ministering angel to
Arcan, king of the angels of the air serving on
Monday. [Rf de Abano, The Heptameron; Shah,
Occultism, p. 49.]

Missaln— one of the angels of the Moon,
serving on Monday, and responsive to invoca¬
tions in magical rites. [Rf Shah, The Secret Lore of
Magic, p. 296.]

Mitatron (Metatron?)—as described in de
Abano, The Heptameron, a Wednesday angel
resident of the 3rd Heaven and invoked from the
west.

Mithghiiel A’ —one of the angel princes of the
Hosts of X, as cited in M. Gaster, The Sword of
Moses XI.

Mithra (Mitra, Mihir, Mihr, Ized, etc.)—in
Vedic cosmology, one of the shining gods,
analogous to the Judaean-Christian angels. King
in The Gnostics and Their Remains equates Mithra
with Metatron ( q.v .). In Persian theology, Mithra
or Mihr is one of the 28 izeds (spirits) that sur¬
round the great god Ahura-Mazda. He “rises from
a paradise in the east, has 1,000 ears and 10,000
eyes.” Among Aryans, he is a god of light. In
Heaven, he assigns places to the souls of the just.
[Rf The Dabistan, p. 145; Lenormant, Chaldean
Magic.]

Mitmon —an angel called on in goetic conjura¬
tions. [Rf. Mathers, The Greater Key of Solomon.]

Miton —one of the many names of the angel
Metatron.

Mitox(t) —a Zoroastrian daeva of the “falsely
spoken word;” a servant of Ahriman, Persian
prince of demons. [Rf Grundriss der iranischen
Philologie III; Seligmann, History of Magic, p. 39.]

Mitspad —one of the many names of the angel
Metatron.

Mitzrael (Mizrael)—one of the archangels in
cabalistic lore. Mitzrael induces obedience on the
part of inferiors toward superiors. He is one of 72
angels bearing the name of God Shemhamphorae.
His corresponding angel is Homoth. For the sigil
of Mitzrael, see Ambelain, La Kabbale Pratique,
p. 289.

Mitzraim (Hebrew name for Egypt)—the
guardian angel of Egypt (but see Uzza; also
Rahab). [Rf. Bamberger, Fallen Angels.]

Mivon —one of the many names of the angel
Metatron.

[198] MIZABU I MURMUR

Mizabu —a spirit of the 4 quarters of the Uni¬
versal Mansions, called on in Monday invocations.
\Rf. The Secret Grimoire of Turiel.]

Mizan—an angel invoked in Arabic incantation
rites. [Rf. Shah, Occultism.]

Mizgitari —genius of eagles and one of the
genii of the 7th hour, as noted in Apollonius of
Tyana, The Nuctemeron.

Mizkun —genius of amulets and one of the
genii of the 1st hour. Noted in Apollonius of
Tyana, The Nuctemeron.

Mizumah— in ancient Persian lore, the angel
who “attended the servants of God and promoted
the better faith.” [Rf. The Dabistan, p. 126.]

Mnesinous— in the Revelation of Adam to His
Son Seth, one of the great celestial powers “who
are to draw the elect up to Heaven.” [Rf. Doresse,
The Secret Books of the Egyptian Gnostics, p. 182.]

Moak(k)ibat —in Muslim lore, the recording
angel, just as Pravuil or Radueriel is in Judaeo-
Christian lore, or as Nebo or Nabu is in Baby¬
lonian lore. The term “al Moakkibat” stands for
2 guardian angels who, in Arabic legend, write
down men’s activities. The angels succeed each
other daily. [Rf. Sale, The Koran, “Preliminary
Discourse,” IV.]

Modiel —one of the numerous angelic guards
of the gates of the East Wind, according to listing
in the Ozar Midrashim II, 316.

Modiniel —in Jewish cabala, one of the spirits
of the planet Mars. His corresponding intelligence
is Graphael. [See Lenormant, Chaldean Magic: Its
Origin and Development.]

Moloc(h) (Molech)—a fallen angel in Paradise
Lost II, 4, where he is described as “the fiercest
Spirit/That fought in Heav’n; now fiercer by
despair.” In Hebrew lore, he is a Canaanitish god
of fire to whom children were sacrificed. Solomon
built a temple to him [Rf I Kings II, 7.]

Monadel —one of the 72 angels bearing the
mystical name of God Shemhamphorae.

Monker (Munkar)—one of 2 blue-eyed black
angels (the other being Nakir) in Arabic demon¬
ology. Monker’s special job is to examine the
souls of the recently deceased so as to determine
whether they are worthy of a place in Paradise.
See “A Mandaean Hymn of the Soul” by Schulim
Ochser, mentioned in Thompson, Semitic Magic.
[Rf. Hughes, A Dictionary of Islam, “Azabu’l-
Qabr.”]

Morael (Moriel)—in geonic lore, the angel of
awe or fear. He rules over the month of Elul
(August-September). He has the power of making
everything in the world invisible—according to
Waite, The Book of Black Magic and of Pacts, where,
on p. 161, Morael’s sigil is reproduced.

Morax [Forfax]

Mordad —the angel of death in ancient Persian
lore. [Rf. Sale, The Koran, “Preliminary Dis¬
course,” p. 51.]

Moroni —the Mormon angel of God, son of
“Mormon, the last great leader of the Nephites.”
A statue of Moroni tops the 40-foot monument at
Hill Cumorah, 4 miles south of Palmyra, New
York, where Joseph Smith claimed he received,
from the hand of this angel, the gold plates
containing “the gospel of a new revelation.” [Rf
the Book of Mormon .]

Moses —in tannaitic sources, Moses is not
infrequently referred to as an angel, or as a
patriarch-prophet who enjoys a status above an
angel. He is one of 3 humans who “ascended to
Heaven to perform service” (Enoch, Elijah,
Moses); but while we know the angelic names of
Enoch and Elijah (Metatron and Sandalphon) we
have no angelic name for Moses. True, there is a
legend ( Midrash Tannaim relates it) that, on
occasion, Michael assumed the form of Moses.

Mqttro —an angel (one of the nomina barbara )
“that ministers to the son of man.” [Rf. M. Gaster,
The Sword of Moses.]

Mrgioial —an invocation angel (one of the
nomina barbara), and among the 4 angels appointed
by God to the Sword who communicated the

.. .Moroni, gave Joseph Smith the golden plates [19 9]

divine name to Moses. [Rf. M. Gaster, The Sword
of Moses.]

Mtniel —an angel who exercises dominion over
wild beasts, just as Behemiel (q.v.) exercises
dominion over tame beasts. Mtniel shares his
office with 2 other angels, Jehiel and Hayyel.

Mufgar —in Pirke Hechaloth an angelic guard
serving in the 1st Heaven.

Mufliel —in hechaloth lore ( Ma'asseh Merk-
ahah), an angelic guard stationed at the 7th
heavenly hall.

Mulciber —in Paradise Lost I, 740ff., Mulciber
once “built in Heav’n high Towers.” [Cf. Vulcan.]

Mumiah —in the cabala, an angel who controls
the science of physics and medicine and is in charge
of health and longevity. His corresponding angel
is Atembui. For Mumiah’s sigil, see Ambelain, La
Kabbale Pratique, p. 294.

Mumol —an angel invoked with Mutuol (q.v.)
in the consecration of Pen and Ink.

Munkar [Monker]

Mupiel (“out of the mouth of God”)—in
Mosaic incantation rites, an angel invoked for the
obtaining of a good memory and an open heart.

Murdad —in ancient Persian lore, the angel of
July; also the angel governing the 7th day of the
month. [Rf. Hyde, Historia Religionis Veterum
Persarum.] Where Murdad is equated with Azrael,
he is the angel who separates the body from the
soul, at death.

Muriel (Murriel, from the Greek “myrrh”)—
angel of the month of June and ruler of the sign
of Cancer (crab), as cited in Camfield, A Theo¬
logical Discourse of Atigels, p. 67. Muriel is also one
of the rulers of the order of dominations. He is
invoked from the south and is able to procure for
the invocant a magic carpet. In addition, he serves
under Veguaniel as one of the chief angelic officers
of the 3rd hour of the day.

Murmur (Murmus)—before he turned into a
fallen angel, Murmur was partly of the order of
thrones and partly of the order of angels. This
“fact was proved after infinite research,” reports
Spence in An Encyclopaedia of Occultism, p. 119.
In Hell, Murmur is a great duke with 30 legions

A woodcut from the Cologne Bible showing the burial of Moses. On left, God, interring the
Lawgiver. Assisting angels are Michael and Gabriel (or Zagzagel). From Pictures from a Mediaeval
Bible.

MUSANIOS I M ZPOPIASAIEL

[ 200 ]

of infernal spirits attending him. He manifests in
the form of a warrior astride a gryphon, with a
ducal crown upon his head. He teaches philosophy
and constrains the souls of the dead to appear
before him for the answering of questions. His
sigil is shown in Waite, The Book of Black Magic
and of Pacts, p. 182.

Musanios— in gnostic lore, an aeon of the lower
ranks; yet he serves as a ruler of the realm of the

invisible. [Rf. Doresse, The Secret Books of the
Egyptian Gnostics .]

Mutuol —in The Grand Grimoire, an angel
invoked in the consecration of Pen and Ink, a
powerful device for the binding of evil spirits, or
of exorcising them. [Rf Shah, Occultism, p. 20.]

Mzpopiasaiel —a leader of the angels of wrath.
He is so designated in M. Gaster, The Sword of
Moses.

Angel of Eden expelling Adam and Eve.

Identified as Michael by Milton in Paradise
Lost, but as Raphael by Dryden in State of
Innocence. Reproduced from Hayley, The
Poetical Works of John Milton.

Naadame —a “prince over all the angels and
Caesars.” [Rf. Mathers, The Greater Key of
Solomon.]

Naamah (“pleasing”)—in the cabala, one of 4
angels of prostitution, all mates of Sammael, the
other 3 being Lilith, Eisheth Zenunim, and Agrat
(Iggereth) bat Mahlat. According to Rabbi Isaac,
the sons of God, specifically Uzza and Azael, were
corrupted by Naamah. Rabbi Simeon called her
mother of demons, and Rabbi Hiya believed she
was the “great seducer not only of men but of
spirits and demons,” and that, with Lilith, she
“brought epilepsy to children.” [Rf. The Zohar I,
55a.] In The Legends of the Jews I, 150, Naamah is
the mother of the devil Asmodeus by the angel-
demon Shamdan. In Genesis 4:22, Naamah is a
mortal, the sister of Tubal-cain.

Naar (Hebrew, “lad”)—one of the many names
of the angel Metatron.

Naaririel (variant of Naar)—an angelic guard
of the 7th Heaven.

Nabu (Nebo, “prophet, proclaimer”)—the

Babylonian prototype of the Judaeo-Christian
archangel. Nabu was the son and minister of the
god Marduk and in Sumerian theosophy was
known as “the angel of the Lord.” As the scribe
of the book of fate, his emblem is the lamp. He
was also regarded as one of the recording angels.
In Akkadian myth, Nabu was the god of the
planet Mercury. Relating the Eastern divinity to
Enoch-Metatron, Ginzberg, in The Legends of the
Jews V, 163, says: “The Babylonian Nebo,
heavenly scribe, gave Enoch to the Palestinian,
Metatron to the Babylonian Jews, and nothing
could be more natural than the final combination
of Enoch-Metatron.” [Rf. Catholic Encyclopedia I,
“Angel.”]

Nachiel (Nakiel, Nakhiel)—in the cabala, the
intelligence of the sun, when the sun enters the
sign of Leo. Nachiel’s cabalistic number is 111.
His corresponding spirit is Sorath (q.v.), according
to Paracelsus’ doctrine of Talismans. [Rf. Christian,
The History and Practice of Magic I, 318.]

Nachmiel —an angelic guard of the gates of the
South Wind. [Rf. Ozar Midrashim II, 317.]

203

[204] NACORIEL / NELCHAEL

Nacoriel —an angel of the 9th hour of the
night. [See Hanozoz.]

Nadiel —in Schwab, Vocabulaire de I’Angelologie,
the angel of migration; also ruler of December
(Kislav). [See Haniel.]

Nafriel —an angelic guard of the gates of the
South Wind. [Rf. Ozar Midrashim II, 317.]

Nagrasagiel (Nasragiel, Nagdasgiel, Nagazdiel)
—prince of gehinnom (Hell) who showed Moses
around when the Lawgiver toured the under¬
world. [Rf. Midrash Konen and The Legends of the
Jews II, 310.] Cf. Sargiel; also the Sumerian-
Chaldean Nergal.

Nahaliel (“valley of God”)—an angel presiding
over running streams. [Rf Jewish Magic and
Superstition.] In Numbers 21:19 Nahaliel is the
name of a town.

Nahoriel [Nahuriel]

Nahuriel —one of 7 angelic guards of the 1st
Heaven, as listed in Pirke Hechaloth.

Nairyo Sangha (Persian)—one of 3 angel
princes of the 3 upper gates of the nether world,
a messenger of Ahura-Mazda. [Rf. Midrash Konen;
Jewish Encyclopedia I, 593.] “To Nairyo Sangha
the souls of the righteous are entrusted.”

Nakhiel [Nachiel]

Nakiel [Nachiel]

Nakir —a black angel in Mohammedan lore.
[See Monker.]

Nakriel —one of numerous angelic guards of
the gates of the South Wind. [Rf. Ozar Midrashim
11,316.]

Nanael —in practical cabala, one of the princi¬
palities; also one of the 72 angels bearing the
mystical name of God Shemhamphorae. Nanael
exercises dominion over the great sciences,
influences philosophers and ecclesiastics. His cor¬
responding angel is Chomme. [Rf. Barrett, The
Magus-, Ambelain, La Kabbale Pratique.]

Naoutha —the Gospel of Bartholomew, p. 176,
speaks of Naoutha as an angel with dominion over

the southwest. He is described as having “a rod
of snow in his hand” which he “putteth into his
mouth,” and as quenching the fire “that cometh
out of his mouth.”

Narcoriel —an angel of the 8th hour of the
night. [See Hanoziz.]

Narel —in Enoch lore, the angel of winter.

Nariel —according to Barrett, The Magus,
Nariel governs the South Wind. He is also ruler
of the noonday winds. “By some called Ariel,”
says The Magus.

Naromiel —in occult lore, one of the intelli¬
gences of the moon, and ruler of Lord’s Day
(Sunday). He resides in the 4th Heaven and is
invoked from the south. [Rf. de Abano, The
Heptameron-, Lenormant, Chaldean Magic; Barrett,
The Magus.]

Narsinha —the “man-lion” avatar, one of the
10 divine incarnations in Vedic lore. He is “lord
of heroism.” [See Avatar.]

Narudi —an Akkadian spirit, “lord of the great
gods,” whose image was placed in houses to ward
off wicked people. [Rf. Lenormant, Chaldean
Magic, p. 48.]

Nasarach (Nisroch)—another form for Nisroc
( q.v .) used in Isaiah and in II Kings 19:37.

Nasargiel (Nagrasagiel, Nasragiel)—a great,
holy, lion-headed angel who, with Kipod and
Nairyo Sangha, exercised dominion over Hell.
He is to be compared with the Sumerian-Chaldean
Nergal. Nasargiel showed Moses around the
nether realms on orders from God. [Rf. Ginzberg,
The Legends of the Jews II, 310.]

Nasharon —an angel prince “over all the angels
and Caesars.” [Rf. Mathers, The Greater Key of
Solomon.]

Nashriel —in the text of Isaac ha-Cohen,
Nashriel is one of 3 sarim (angelic princes) under
the suzerainty of Sephuriron, the latter ranking as
10th of the 10 holy sefiroth. The other 2 sarim are
Ithuriel and Malkiel.

Nasragiel [Nasargiel]

Nasr-ed-Din (“Help of faith”)—one of the 7
archangels in Yezidic devil-worshipping religion.
For the names of the other 6 archangels, see
Appendix.

Nathanael (“gift of God”—Xathaniel, Zathael,
etc.)—in Jewish legendary lore, Nathanael is the
6th created angel and one of the 12 angels of
vengeance. He is lord over the element of fire. He
is the angel ( The Biblical Antiquities of Philo) who
“burned the servants ofjair” in the contest between
God and Baal, saving from fire the 7 men who
would not sacrifice to the pagan deity. In Waite,
The Lemegeton, Nathanael is an angel of the 6th
hour, serving under Samil. He is also one of 3
angels (with Ingethal and Zeruch) set over hid¬
den things. Ferrar, The Uticanonical Jewish Books,
mentions the legend of Nathanael being sent down
from Heaven by God to help the warrior Cerez
defeat the Amorites.

Natiel —an angel’s name found inscribed on an
oriental Hebrew charm ( kamea ) for warding off
evil. [Rf. Schrire, Hebrew Amulets .]

Nattig —in Chaldean lore, one of the 4 principal
classes of protecting genii; to be compared with
the kerubs of Babylonian myth.

Natzhiriron —in Isaac ha-Cohen’s text, one of
the 10 holy sefiroth, the personalized angel of
Netzach. In the cabala, the personalized angel is
Haniel or Anael.

Naya’il —in Islamic apocalyptic lore, an angel
encountered by the sufi Abu Yazid in the 4th
Heaven during the sufi’s mir’aj (ascent) to all 7
Heavens. The angel Naya’il offers Abu Yazid “a
kingdom such as no tongue can describe,” but,
knowing the offer (actually a bribe) to be only a
test of his single-minded devotion to God, Abu
Yazid “pays no heed to it.” [Rf. Nicholson, “An
Early Arabic Version,” etc.]

Nbat —a Mandaean “light-being” (angel). [R/
Drower, The Mandaeans of Iraq and Iran.]

Ndmh —angel of the summer equinox invoked
as an amulet against the evil eye. [Rf. Trachten¬
berg, Jewish Magic and Superstition.]

...Nanael, influences philosophers [205]

Nebo [Nabu]

Neciel —one of the 28 angels governing the 28
mansions of the moon.

Nectaire (fictional)—in Anatole France, Revolt
of the Angels, the wondrous flutist. In Heaven,
according to France, Nectaire was of the order of
dominations and known as Alaciel.

Nefilim [Nephilim]

Nefta (fictional)—an angel (female) loved by
Asrael in the opera by Francetti. [See Asrael.]

Negarsanel (Nasargiel)—prince of Hell, “der
Fiirst des Gehinnom,” as Negarsanel is called in
the Alphabet of Rabbi Akiba (German translation).

Negef —a holy angel of destruction invoked in
ritual magic at the close of the Sabbath. [Rf.
Trachtenberg, Jewish Magic and Superstition.]

Nehinah —an angel invoked in necromantic
operations. [Rf. Trachtenberg, Jewish Magic and
Superstition.]

Neithel —Runes, The Wisdom of the Kabbalah,
cites Neithel as one of the 72 angels ruling over
the 72 quinaries of the degrees of the zodiac.

Nekir —in Arabic lore (drawn from the Talmud,
according to De Plancy), Nekir is an angel who,
with Monker and Munkir, interrogates the dead
in order to discover what god they worshipped
when alive. Both Nekir and Monker are said to
have hideous aspects and frightening voices.

Nelapa —in Barrett, The Magus, a Wednesday
angel who resides in the 2nd Heaven and is
invoked from the south in theurgic operations.

Nelchael —an angel belonging to the order of
thrones and one of the 72 angels bearing the
mystical name of God Shemhamphorae, according
to Barrett, The Magus, and Ambelain, La Kabbale
Pratique. However, he appears to be not a holy
angel but a fallen one who, in Hell, teaches
astronomy, mathematics, and geography to his
fellow demons. His corresponding spirit is known
as Sith.

[206] NEMAMIAH / NISROC{H)

Nergal, one of the four principal protecting
genii (guardian angels) in Chaldean cosmology.
From Schaff, A Dictionary of the Bible.

Nemamiah —in the cabala, an archangel,
guardian of admirals, generals, and all who engage
in just causes. He is also one of the 72 bearing the
mystical name of God Shemhamphorae. [Rf.
Ambelain* La Kabbale Pratique, p. 289, where
Nemamiah’s sigil is reproduced.]

Nememel —one of the 72 angels ruling over
the 72 quinaries of the degrees of the zodiac. [Rf.
Runes, The Wisdom of the Kabbalah .]

Nephilim (Nephelin, Nefilim)—in Hebrew
lore, the nephilim stood for giants of primeval
times; also as fallen angels, or their offspring (the
“sons of God” who cohabited with the daughters
of men, as in Genesis 6). Closely related were the
emim (“terrors”), the rephaim (“weakeners”), the
gibborium (“giants”), the zamzummim (“achiev¬
ers”), etc. [Rf. Enoch 7; De Plancy, Dictionnaire
Infernal ; Ginzberg, The Legends of the Jews', Num¬
bers 13:33.] Head of the nephilim was Helel (q.v.).
According to the 9th-century writer Hiwi al
Balkhi, the nephilim were the builders of the
Tower of Babel. [Rf. Saadiah, Polemic against Hiwi
al Balkhi, pp. 54—56.]

Nephonos —one of the 9 angels that “run
together throughout the heavenly and earthly
places.” The 9 angels are named by Beliar and
revealed to Bartholomew in the Gospel of Bartholo¬
mew, p. 177.

Neqael (Nuqael)—an evil (i.e., fallen) archangel
included in the Enoch listings. The name is
actually a corruption or variant of Ezeeqael.

Nergal (“great hero,” “great king,” “king
death”)—in Babylonian mythology, Nergal (or
Nirgal or Nirgali) is a planetary ruler of the week.
To the Akkadians he was a lion-headed god; to
the Chaldeans, one of 4 principal protecting genii
(guardian angels). He was also the god of Kutha,
as in II Kings 17:30, and answered to Baal as a
deity of Hades. [Rf Forlong, Encyclopedia of
Religions .] In Sumerian-Chaldean-Palestinian lore,
Nergal is ruler of the summer sun. In gnosticism
he is king of Hades (as in Scripture). In occultism
he is chief of secret police in the nether regions.
He is also credited with being a god of pestilence,
war, fever, as well as the spirit of the planet Mars
and one of the governors of the 12 signs of the
zodiac. In Le Clercq’s collection, Nergal is
figured on a bronze medallion: obverse, lion¬
headed; verso, wings and clawed feet. In De
Plancy, Dictionnaire Infernal, he is “an honorary
spy in the service of Belzebuth.” See picturization
from Schaff, A Dictionary of the Bible.

Neria(h) (“lamp of God”)—one of the 70
childbed amulet angels.

Neriel —probably the same as Neria. In The
Sixth and Seventh Books of Moses, Neriel is listed
among the 28 angels who govern the 28 mansions
of the moon.

Nesanel —in Mosaic incantation rites, Nesanel,
along with the angels Meachuel and Gabril, is
summoned to free or purge the invocant of all sin.

Nestoriel —an angel of the 1st hour of the day,
serving Sammael. [Rf. Waite, The Lemegeton .]

Nestozoz —chief officiating angel of the 3rd
hour of the night, serving Sarquamich.

Nethahel— in Runes, The Wisdom of the
Kabbalah, one of the 72 angels ruling over the 72
quinaries of the degrees of the zodiac.

Netoniel —in black magic, an angelic name
found inscribed in Hebrew characters on the 1st
pentacle of the planet Jupiter. [Rf. Shah, The

...Nergal, chief of Hell's secret police

Secret Lore of Magic, Mathers, The Greater Key of
Solomon.]

Netzach (“victory, firmness”)—the 7th of the
10 holy sefiroth (emanations of God). The
personalized angel of Netzach is Haniel (Anael) of
the order of elohim.

Netzael [Netzach]

Nibra Ha-Rishon —one of the emanations of
God (i.e., a sefira). According to Muller, History
of Jewish Mysticism, Nibra Ha-Rishon must be
ranked among the highest angelic beings and to
be compared with Makon, Logos, Sophia,
Metatron.

Nichbadiel —one of numerous angelic guards •
of the gates of the South Wind. [See Ozar Mid-
rashim II, 317.]

Nidbai —in Mandaean mythology, one of 2
guardian uthri (angels) of the River Jordan; the
other guardian angel is Silmai or Shilmai. [Rf.
Drower, The Canonical Prayerhook of the Man-
daeans, and The Mandaeans of Iraq and Iran.]

Nilaihah (or Nith-haiah)—Ambelain, La Kab-
bale Pratique, lists Nilaihah as a poet-angel of the
order of dominations. He is invoked by pronounc¬
ing any of the divine names along with the 1st
verse of Psalm 9. He is in charge of occult sciences,
delivers prophecies in rhyme, and exercises
influence over wise men who love peace and
solitude. His sigil is figured on p. 273 of Ambe-
lain’s work.

Nine Angels That Rule the Nine Hierarchies
in Heaven —1. Merattron or Metatron (over the
seraphim); 2. Ophaniel (over the cherubim);
3. Zaphkiel (over thrones); 4. Zadkiel (over domi¬
nations); 5. Camael (over powers); 6. Raphael
(over virtues); 7. Haniel (over principalities);
8. Michael (over archangels); 9. Gabriel (over
angels). [Rf. Barrett, The Magus.]

Ninety-nine Sheep —comprising the world
of the angels. Methodius of Philippi, Convivia 3, 6,
writes: “We must see in the 99 sheep a representa¬
tion of the powers and the principalities and the
dominations.” Origen, Cyril of Jerusalem, and
Gregory of Nyssa wrote to the same effect.

[207]

Ninip —in Babylonian theosophy, chief of the
angels (i.e., chief of the igigi). [Rf Catholic
Encyclopedia, “Angels”; Mackenzie, Myths of
Babylonia and Assyria.]

Ninth Heaven —the home of the 12 signs of
the zodiac, according to Enoch II; but see
Eighth Heaven. In Hebrew, the 9th Heaven is
called kukhavim.

Nirgal (Nirgali)—one of the 4 principal classes
of protecting genii (i.e., guardian angels) in
Chaldean lore. Usually represented as spirits in the
form of lions with men’s heads. [Rf. Lenormant,
Chaldean Magic, p. 121.] See Nergal.

Nisah [Netzach]

Nisan —a Talmudic angel mentioned in Hyde,
Historia Religionis Veterum Persarum.

Nisroc(h) (“the great eagle”)—originally an
Assyrian deity, worshipped by Sennacherib (II
Kings 19:37). But, according to Milton ( Paradise
Lost VI, 447), Nisroc is a ruling angel of the order
of principalities. In occult lore, he is regarded as
a demon, serving as chief of cuisine in the House
of Princes (in Hell). See illustration from Schaff,
A Dictionary of the Bible. Nisroc is equated
with Chemos, Baal-Peor, Meserach and Arasek.

Nisroch, an Assyrian deity worshipped by Sen¬
nacherib (II Kings 19, 37). From Schaff, A

Dictionary of the Bible.

[208] NITHAEL / N’ZURIEL YHWH

The nine orders of the celestial hierarchy. A 14th-century conception. From Hans Werner
Hegemann, Der Engel in der deutschen Kunst. Munich: R. Piper, 1950.

Nithael —in the cabala, an angel formerly of that now, in Hell, he governs emperors and kings,

the order of principalities. Barrett, The Magus, also civil and ecclesiastical personages of the

claims that Nithael is, despite his fall, still one of highest rank. For Nithael’s sigil, see Ambelain, La

the 72 angels bearing the name of God Shem- Kabbale Pratique, p. 289.

hamphorae. The prevailing belief is that Nithael

joined Satan during the rebellion in Heaven and Nithaiah (Nith-Haiah) [Nilaihah]

Nitibus—a genius of the stars, cited in Levi,
Transcendental Magic. In Apollonius ofTyana, The
Nuclemeron, Nitibus is an angel of the 2nd hour.

Nitika —a genius of precious stones; he presides
over the 6th hour. [Rf. Apollonius of Tyana, The
Nuctemeron-, Levi, Transcendental Magic.]

N’Mosnikttiel —a leader of the angels of rage.
Cited in Jewish mysticism tracts. [Rf. M. Gaster,
The Sword of Moses.]

Noaphiel —an angel whose name is inscribed
in Hebrew characters on the 5th pentacle of the
planet Saturn. In conjuring Noaphiel, the invocant
is advised (for best results) to recite a versicle from
Deuteronomy 10.

Nogah —one of 2 big stars (i.e., angels) that
Metatron pointed out to Moses in the 4th Heaven.
Nogah “stands above the sun in summer to cool
the earth.” [Rf. Revelation of Moses.]

Nogahel —one of the princes “who stand con¬
tinually before God and to whom are given the
spirit names of the planets.” [Rf. Cornelius
Agrippa, Three Books of Occult Philosophy III.]

Noguel —in the cabala, a spirit of the planet
Venus. His corresponding intelligence is Hagiel.
[Rf Lenormant, Chaldean Magic, p. 26.]

Nohariel —an angelic guard of the East Wind.
[Rf. Ozar Midrashim II, 316.]

Noriel (“fire of God”)—in The Zohar (Exodus
147 a), one of angels symbolized by special colors;
in the case of Noriel, “by the gold of brass, lit
with orange.” [Rf. Divine Pymander of Hermes
Trismegistus.] In Ozar Midrashim (II, 316), Noriel
is one of the angelic guards of the gates of the East
Wind.

Novensiles —the 9 great deities of the Etruscans
who controlled thunderbolts. Their names were
Tina, Cupra, Menrva (Menerva), Summanus,
Vejovis (Vedius), Sethlans, Mars, Mantus, Ercle

.. .Nithael, governs emperors and kings [209]

(Hercle). In his The Case Against the Pagans
(Adversus Nationes), Amobius reports that, accord¬
ing to Granius, the Novensiles are the Muses;
according to Cornificius, they watch over the
renewing of things; according to Maniliits, they
are the gods to whom alone Jupiter gave power
to wield his thunderbolts.

Nudriel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 3rd
heavenly hall.

Nukha’il and Nura’il —in Arabic lore, guard¬
ian angels invoked in rites of exorcism. [Rf.
Hughes, A Dictionary of Islam, “Angels.”]

Nuriel (“fire”)—angel of hailstorms in Jewish
legend. Moses encountered Nuriel in the 2nd
Heaven. When he issues from the side of Hesed
(kindness), Nuriel manifests in the form of an
eagle, an eagle that, when issuing from the side
of Geburah (force), is Uriel. In The Book of
Protection, Nuriel is characterized as a “spell¬
binding power” and is grouped with Michael,
Sliamshiel, Seraphiel, and other great angels.
According to The Zohar I, Nuriel governs Virgo.
He is 300 parasangs tall and has a retinue of 50
myriads of angels “all fashioned out of water and
fire.” The height of Nuriel is exceeded only by
the erelim; by the watchers; by Af and Hemah;
and of course by Metatron, who is the tallest
hierarch in heaven—excepting, perhaps, Had-
raniel and Anafiel. In gnostic lore, Nuriel is one of
7 subordinates to Jehuel, prince of fire. [Rf King,
The Gnostics and Their Remains, p. 15; Ginzberg,
The Legends of the Jews II, 306 and V, 418.] As a
charm for warding off evil, Nuriel is also effective.
His name is found engraved on oriental amulets,
as noted by Schrire, Hebrew Amulets.

N’Zuriel Yhwh —one of the 8 highest ranking
angel princes of the Merkabah, all of whom, it
seems, occupy stations superior to Metatron. ]Rf
3 Enoch.]

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The Olympic spirits and angels of the seven
planets along with their sigils and other signs.
From Waite, The Book of Ceremonial Magic.

Obaddon —another form for Abaddon. In
Klopstock, The Messiah, Obaddon is a seraph and
companion to Ithuriel ( q.v .). In canto VII of
Klopstock’s work, Obaddon is titled the “minister
of death.” [Cf. this with Abaddon (Apollyon),
called in Revelation 9:10 the “angel of the bottom¬
less pit.”]

Obizuth —a winged female dragon who is put
to flight by the archangel Bazazath (q.v.).

Och —in occultism, the angel who governs the
sun (but see entry “Angel of the Sun” for other
hierarchs designated as rulers of this “planet”).
Och gives 600 years of perfect health (if, that is,
the invocant lives that long). Och is also ruler of
28 of the 196 Olympian provinces in which Heaven
is divided. He is cited as a mineralogist apd “prince
of alchemy.” For Och’s sigil, see Budge, Amulets
and Talismans, p. 389. In this work one finds Och
credited with ruling 36,536 legions of spirits. For
additional mention of Och, see the works of
Cornelius Agrippa.

Octinomon (Octinomos)—a “most holy angel
of God” invoked in the conjuration of the Reed.

Oertha —angel of the north. “He hath a torch
of fire and putteth it to his sides, and they warm
the great coldness of him [so] that he freeze not
the world.” [Rf. Gospel of Bartholomew, p. 176.]

Oethra —one of the 9 angels that “run together
throughout heavenly and earthly places.” Beliar
names these 9 angels to Bartholomew on the
latter’s inquiry as to their identity. [ Rf. Gospel of
Bartholomew, p. 177.]

Ofael —a Tuesday angel of the 5th Heaven,
invoked from the south. [Rf. de Abano, The
Heptameron .]

Ofaniel or Ofan (Ofniel, Ophan, Ophaniel,
Yahriel)—eponymous chief of the order of ofanim
(thrones). Ofaniel is said to exercise dominion over
the moon and is sometimes referred to as “the
angel of the wheel of the moon.” In 3 Enoch, he
has 16 faces, 100 pairs of wings, and 8,466 eyes.
He is “one of the 7 exalted throne angels who carry
out the commands of the powers.” [Rf. Almadel
of Solomon ; The Sixth and Seventh Books of Moses.]
“By the ancient sages,” says Rashi, commenting
on Ezekiel 1:20, “Ophan, prince of this order, is

211

[212] OFANIM I ORE’A

regarded as identical with Sandalphon.” [R/]
glossary to C. D. Ginsburg, The Essenes and The
Kabbalah.]

Ofanim (Ophanim, literally “wheels,” “many¬
eyed ones”)—in Merkabah lore, the ofanim (later
called galgallim) are equivalent to the order of
thrones. Enoch speaks of the “ofanim of the fiery
coals.” In The Zohar, the ofanim rank higher than
the seraphim. In Mirandola’s scheme, they are
placed 6th in the 9-choir hierarchic order. While
Ofaniel is the eponymous head, Rikbiel and
Raphael are also denoted chief. The sefira Wisdom
is represented, among the angelic hosts, by the
ofanim, says Ginsburg, The Essenes and The
Kabbalah, p. 90. Milton associates the ofanim with
the cherubim. [Rf. West, Milton and the Angels.]

Ofiel —one of the 70 childbed amulet angels.
[Rf. The Book of the Angel Raziel ; Budge, Amulets
and Talismans, p. 225.]

Ofniel [Ofaniel]

Og-a descendant of the fallen angels; the son
of Ahijah, the grandson of Semyaza, and the
brother of Sihon. In Jewish tradition, Og was an
Amorite giant slain in the ankle by Moses. In
Numbers 21:33, Og is king of Bashan who is
delivered into the hands of Israel by God. How¬
ever, there is a legend that Og was in the Flood
and was saved from it by climbing to the roof of
the ark. Palit ( q.v .) is another name for Og. [See
Gog and Magog.]

Ogdoas —in gnosticism, the ogdoas constitute
a group of the highest heavenly powers. In the
view of Basilides, a noted gnostic writer, the
ogdoas compose “the world of the great archons.”
In Hellenic lore, the 8th Heaven is called ogdoas,
and is the dwelling place of divine wisdom.

Ohazia —a prince of the face and one of the
angelic guards of the 3rd Heaven. [Rf. Ozar
Midrashim I, 117.]

Oirin —in Chaldean cosmology, angelic watch¬
ers over the kingdoms of the earth. ( Cf. irin.)
[Rf. The Book of the Sacred Magic of Abra-Melin,
The Mage, p. 208.]

Ol —one of the angels of the 12 signs of the
zodiac. Ol represents the sign of Leo and is in
control of it. He is also regarded as one of the fiery
triplicities. [Rf. Waite, The Lemegeton.]

Oldest Angel —the Logos (Reason or the
Word) is called by Philo the “oldest Angel,
Dominion, God’s likeness.” [Rf. Mead, Thrice-
Greatest Hermes I, 137, 161-162.]

Olivier —an ex-prince of the order of arch¬
angels, as noted in Michaelis, Admirable History of
the Possession and Conversion of a Penitent Woman.
[Rf. Garinet, History of Magic in France; De
Plancy, Dictionnaire Infernal III.]

Olympian Spirits —in the Arbatel of Magic, a
ritual magic work of the 16th century, the
Olympian spirits dwell in the air and in inter¬
planetary space, each spirit governing a number
of the 196 provinces in which the universe is
divided. There are (or were) 7 of these great
hierarchs: Araton or Aratron, Bethor, Phaleg,
Och, Hagith, Ophiel (or Orifiel), Phul. [Rf.
Gaynor, Dictionary of Mysticism.] The Olympian
spirits were also known as the Stewards of Heaven.

Omael —an angel who multiplies species,
perpetuates races, influences chemists, etc. Omael
is (or was) of the order of dominations and is
among the 72 angels bearing the mystical name
of God Shemhamphorae. Whether Omael is fallen
or still upright is difficult to determine from the
data available. He seems to operate in both
domains (Heaven and Hell). [Rf. Ambelain, La
Kabbale Pratique.]

Omeliel (Omeliei)—one of the 4 angelic names
inscribed in Hebrew characters on the 3rd pentacle
of Saturn. The circle of evocation (where the name
Omeliel occurs) is reproduced in Shah, The
Secret Lore of Magic, p. 54.

Omiel —an angel who “mixed” with mortals
before the Deluge, as noted in Schwab, Vocabulaire
de VAngelologie.

Omophorus —in Manicheanism, a “world¬
supporting angel.” He carries the earth on his
shoulders, like another Atlas. [See Splenditenes.]

On —in Mathers, The Greater Key of Solomon,
an angel or a divine name invoked in the conjura¬
tion of the Reed. In The Book of Black Magic and
of Pacts, On is a demon invoked in Monday
conjurations addressed to Lucifer.

Onafiel —an angel governing the moon,
according to Longfellow, The Golden Legend (late
editions). In earlier editions of this work, the angel
governing the moon is given by Longfellow as
Gabriel. Onafiel appears to be a coinage of Long¬
fellow’s, through his inadvertent transposition of
the letters f and n, in setting down Ofaniel.

Onayepheton (Oneipheton)—the name of a
spirit by which God will summon the dead and
raise them to life again. [Rf. Mathers, The Greater
Key of Solomon .]

Oniel —perhaps the same as Onoel. Equated
with Hutriel (q.v,). Oniel is supervisor of the 5th
division of Hell, where Ahab dwells, Ahab being
one of the few “who have no portion in the world
to come.” [Rf. Midrash Konen; Ginzberg, The
Legends of the Jews IV, 188; Revelation of Rabbi
Joshua ben Levi.]

Onoel (Oniel, Hamiel, Haniel, Anael)—in
gnostic lore, Onoel is one of the 7 archons. Origen
cites him as hostile, a demon, who manifests in
the form of an ass. In the list given by Origen,
however, Gabriel and Michael are included among
the 7 archons. [Rf. Conybeare, The Testament of
Solomon', Grant, Gnosticism and Early Christianity,
Mead, Thrice-Greatest Hermes (I, 294); Origen,
Contra Celsum.]

Onomatath—one of 9 angels that “run to¬
gether throughout the heavenly and earthly
places,” as cited in the Gospel of Bartholomew, p.
117, where the names of the 9 angels are named
by Beliar and revealed to Bartholomew.

Onzo —“a fair angel of God” invoked in the
exorcism of Wax. [Rf. Clavicula Salomonis.]

Ophan— identified by the ancient sages as the
angel Sandalphon ( q.v.).

Ophaniel [Ofaniel]

... Ophis, befriended Adam and Eve [213]

Ophanim (ofan(n)im)—a term in Hebrew for
the order of cherubim (q.v.).

Ophiel —one of the 7 Olympian spirits (or one
of 14 such spirits). Ophiel rules the planet Mer¬
cury. As an angel of the order of powers, he can be
invoked. As many as 100,000 legions of lesser
spirits are under his command. In Cornelius
Agrippa’s works, Ophiel’s sigil is shown; his name
appears also on the Necromantic Bell ofGirardius,
which is rung to summon the dead. [Rf. Grillot,
Witchcraft, Magic and Alchemy, fig. 144; the
Arbatel of Magic.]

Ophiomorphus —in Ophitic (gnostic) lore, the
serpent Ophiomorphus is a name for the Hebrew
devil Sammael. [Rf. Legge, Forerunners and Rivals of
Christianity II, p. 52.]

Ophis (“serpent”)—“head of the rebellious
angels”—so described by the Assyrian author
Phercies and quoted by Barrett in The Magus', also
referred to in Butler, Ritual Magic. Ophis was
revered by the ophites as a symbol of divine
wisdom who, in the form of a serpent, befriended
Adam and Eve in Eden, persuading them to eat of
the forbidden fruit (as a service to man). In Barrett,
The Magus II (opposite p. 46), Ophis is pictured as
a demon.

Opiel —an angel invoked in love charms,
according to Montgomery, Aramaic Incantation
Texts from Nippur.

Or —a great angel invoked in exorcism rites,
specifically in the invocation at fumigation, as
noted in Grimorium Verum.

Orael —one of the intelligences of the planet
Saturn.

Oraios (Oreus)—in gnosticism, one of the 7
archons that figure in the Ophitic system. [Rf.
Catholic Encyclopedia, “Gnosticism.”]

Oranir —chief prince of the 9 angels of the
summer equinox, and effective as an amulet
against the evil eye. [Rf. Trachtenberg, Jewish
Magic and Superstition.]

Ore’a —in hechaloth lore ( Ma’asseh Merkabah),
an angelic guard stationed at the 4th heavenly hall.

[ 214 ]

Toome’s conception of an angel of the order of cherubim. From Heywood, The Hierarchy
of the Blessed Angels.

Oreus (Oraios, Horaios)—in Phoencian myth¬
ology, one of the 7 elohim (angels) of the divine
presence, creators of the universe. According to
Irenaeus, Oreus is one of the 7 archons in the
Ophitic system. Origen, Contra Celsum, believes
that the name Oreus derives from the art of
magic.

Oriares (Narel)—an angel governing the
season of winter.

Oribel—variant for Uriel as one of the angels
reprobated by Pope Zachary in 745 C.E. [R/l Hugo,
The Toilers of the Sea; Heywood, The Hierarchy of
the Blessed Angels.]

Oriel (Auriel, “light of God”)—one of the 70
childbed amulet angels; also one of the angelic
rulers of the 10th hour during daylight. In Malache
Elyon, Oriel is called the angel of destiny. [Rf The
Book of the Angel Raziel; Budge, Amulets and
Talismans.]

Orifel [Orifiel]

Orifiel (Oriphiel, Orifel, Orfiel, Orphicl)—in
Pope Gregory’s listing, Orifiel is one of the 7
archangels. Elsewhere he is cited a prince of the
order of thrones and (in Cornelius Agrippa, The
Third Book of Philosophy) an angel with dominion
over the planet Saturn. In Hebrew cabala, according
to Eliphas Levi, Orifiel, like Saturn, is the angel of
the wilderness. In Waite, TheLemegeton, Orphiel (so
spelt) is one of the 7 regents of the world and an
angel of the 2nd hour of the day serving under
Anael. In Paracelsus’ doctrine of Talismans,
Orifiel is a chief Talisman and replaces one of the
planetary genii of Egypt. Orifiel is also cited here
as an angel of Saturday. In secular lore, Long¬
fellow, The Golden Legend, gives Orfiel as the angel
governing the planet Saturn, although, in the 1st
edition of this work, the angel is given as Anachiel.
Orifiel appears as a character in Remy de Gour-
mont’s play Lilith. In Cabell, The Devil's Own
Dear Son, he is a “time-serving archangel.” [Rf
Christian, The History and Practice of Magic I, 317.]

Origin of Angels—angels were conceived of
as existing before the creation of the world (Job

...Orion, St. Peter’s guardian angel [215]

38:7; Ambrose in “Ministrations and Communion
with Angels”; Origen; Ketab Tamin 59; Yalkut
Hadash lib). In later Judaism, angels are said to
have been created on the 1st day of Creation (The
Book of Jubilees 2:1; Enoch II, 29:3; Baruch III, 21;
Augustine); on the 2nd day of Creation ( Bereshith
Rabba 1:5; Pirke Rabbi Eliezer, 3; Enoch II ; Targum
Yerushalmi; Rabbi Jochanan; Isaac of Corbeil);
on the 4th day of Creation (Ibn Anas); and on the
5th day of Creation ( Genesis Rabbah, Rabbi
Haninah). No authorities have thus far come to
light favoring the 3rd day of Creation.

Oriockh (Ariukh)—in Enoch II, God instructs
his 2 angels, Oriockh and Mariockh, to guard the
books authored by Enoch. The name Orioc is
found in Genesis 14:1 and 9; also in Daniel 2:14,
but not as the name of an angel.

Orion—in Klopstock, The Messiah, Orion is
St. Peter’s guardian angel. Eliphas Levi finds an
identity between Orion and Michael. [Rf. Semy-
aza for a symbolic connection between that fallen
seraph and the constellation called Orion (the
hunter) by the Greeks.]

Oriphiel [Orifiel]

Ormael—an angel of the 4th hour of the night,
serving under Jefischa. [R/l Waite, The Lemegeton.]

Ormary—an angel of the 11th hour of the day,
serving under Bariel.

Ormas—an angel of the 10th hour of the day,
serving under Uriel.

Ormazd (Ormuzd)—in Zoroastrian lore, the
supreme power of good, the prince of light and
twin brother of Ahriman, the latter being prince
of darkness and evil; both are supreme, each in his
own realm. This dualism was rejected by Jews and
Christians alike in their espousal of monotheism,
where evil exists only on the sufferance of God.
Ormazd is sometimes represented as a bearded
man attended by angels.

Ormijel—angel of the 4th hour of the day,
serving under Vachmiel.

Ormisiel—angel of the 2nd hour of the night,
serving under Farris.

[216] OROIAEL / OZAH

Oroiael —in gnostic lore, one of 4 great
luminaries identified with Uriel or Raguel by
Irenaeus. [Rf. Apocryphon ofJohn.]

Oromasim —one of the 3 princes of the world,
the other 2 being Araminem and Mitrim, accord¬
ing to The Sixth and Seventh Books of Moses.

Orphaniel —in occult lore, “a great, precious
and honorable angel, ruler of the 1st legion.” His
star is Luna. He is invoked in Monday conjura¬
tions. [Rf The Ancient’s Book of Magic; The Secret
Grimoire of Turiel.]

Orphiel [Orifiel]

Orus (or Horus)—a fallen angel in Milton’s
Paradise Lost I, 478.

Osael —a Tuesday angel resident of the 5th
Heaven. He is invoked from the south. [Rf
Barrett, The Magus II.]

Oseny —in The Sixth and Seventh Books of
Moses, a cherub (also called a seraph) summoned
in ceremonial magic.

Osgaebial —an angelic ruler of the 8th hour of
the day; he commands “a great cloud of attending
spirits.” [Rf Waite, The Lemegeton.]

Osiris —a fallen angel in Paradise Lost I, 478.
Milton derived him from Egyptian mythology,
where Osiris, a great divinity and husband of Isis,
is slain by his brother Typhon.

Otheos —“a most holy name invoked for dis¬
covering treasure,” according to Waite, The
Book of Black Magic and of Pacts. In The Sixth and
Seventh Books of Moses, Otheos is a spirit of the
earth used by cabalists in conjuring rites.

Othriel —a spirit invoked in magical opera¬
tions. [Rf. Schwab, Vocabulaire de I’Angelologie.]

Otmon— in Merkabah lore, a name for
Metatron “when he seals the guilty in Israel.”
[Rf. 3 Enoch, 43.]

Ou —variant for Uriel. The angel Ou appears
in The War Between the Sons of Light and the Sons

of Darkness, a copy of which was found among
the recently discovered Dead Sea scrolls.

Ouestucati —a female angel of an hour who
comes from the Hesperides and brings the sea
wind. She is called “the lady of the chaste hands”
by H.D. (Hilda Doolittle) in the latter’s poem
“Sagesse.” In the cabala, Ouestucati is the corres¬
ponding angel of Iehuiah (q. v.).

Oul —a special aide to the angel Dalquiel in the
3rd Heaven. [Rf. Schwab, Vocabulaire de I’Angelo-
logie.]

Oumriel —angel of service residing in the 4th
Heaven. [Rf. Schwab, Vocabulaire de I’Angelologie.]

Ourpahil (Ourpail)—an angel in Mandaean
tradition. [Rf. Pognon, Inscriptions Mandaites des
Coupes de Khouabir .]

Ouza (Uzza)—in the Midrash Petirat Mosheh,
which contains a dialogue between God and the
soul of Moses, God is reminded that “the angels
Ouza and Azael came down from Heaven and
were corrupted [through cohabiting with the
daughters of men], but that Moses was not cor¬
rupted,” the reason for Moses remaining pure was
that, after God had revealed Himself to the Law¬
giver, the latter abstained from intimacy with his
wife. In Exodus 19:15, it will be recalled, husbands
were exhorted to “come not at your wives” so as
to keep themselves clean preparatory to meeting
with their Lord on the mount. All this seems
inconsistent with the traditional and prevailing
belief among Jews that conjugal union, far from
being a contaminating act, is a holy one, blessed
by the Shekinah herself.

Overseer of Light —the angel Jeu ( q.v.).

Overshadowing Cherub —the king Nebu¬
chadnezzar or the Prince of Tyre was called the
“overshadowing cherub” (Ezekiel 28:16). He is
slain by God. [Rf. “Select Demonstrations of
Aphrahat” in Nicene and Post-Nicene Fathers, vol.
13, p. 355.]

Ozah (Uzah)—one of the many names of the
angel Metatron in Sefer ha-Heshek listing.

Christopher Beeston’s conception of an
angel of the order of powers. From Heywood,
The Hierarchy of the Blessed Angels.

Pa’aziel—in 3 Enoch, a name for the angel
Metatron.

Pabael—one of the spirit messengers of the
moon. Probably the same as Pabel.

Pabel —an angel of the 4th Heaven ruling on
Lord’s Day. Pabel must be invoked when the
invocant faces west. [Rf. de Abano, The Hepta-
meron.J

Pachdiel (“fear”)—chief angelic guard of the
4th Heaven, according to a listing in Pirke
Hechaloth.

Pachriel—one of the 7 great angels appointed
over the 7 Heavens, as cited in 3 Enoch, 17. Every
one of these angels, including Pachriel, “is
accompanied by 496,000 myriads of ministering
angels.”

Padael (Phadihel)—one of numerous angelic
guards of the gates of the West Wind, as cited in
Ozar Midrashim II, 316.

Padiel (Phadihel)—one of the 70 childbed
amulet angels named in The Book of the Angel

Raziel. Padiel is the angel who appeared to
Samson’s parents (see Jewish Quarterly Review,
1898, p. 328). [Rf. Judges 13.]

Paffran—in occultism, a Tuesday angel of the
air, serving under the rule of Samax.

Pagiel—an angel petitioned in ritual prayer for
fulfilment of the invocant’s desires. Pagiel is cited,
along with other “great and glorious spirits,” in
Malchus, The Secret Grimoire of Turiel.

Pahadiel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed in the 7th
heavenly hall.

Pahadron—in Jewish mysticism, the chief angel
of terror. Pahadron governs the month of Tishri
(September-October). [.R/l Trachtenberg, Jewish
Magic and Superstition, p. 99.]

Pahaliah—an angel invoked to convert heathens
to Christianity. He rules theology and morals and
is one of the angels bearing the mystical name of
God Shemhamphorae. Pahaliah’s corresponding
angel is Sothis. [Rf Ambelain, La Kabbale Pratique,
p. 264.]

219

[220] PAIMON I PATROZIN

Paimon (Paymon, “tinkling sound”)—before
he fell, Paimon was an angel of the order of
dominations. In Hell he is a great king, obedient
only to Lucifer. Under Paimon are 200 legions of
spirits “part of them of the order of angels, part
potentates [powers].” When invoked he appears
in the form of a young woman mounted on a
dromedary, with a crown upon his head, as he is
pictured in Dictionnaire Infernal (1863 ed.), p. 521.
On special invocations he is accompanied by 2
great princes of the underworld, Bebal and
Abalam, according to Wierus, Pseudo-Monarchia.
For Paimon’s sigil, see Waite, The Book of Black
Magic and of Pacts, p. 168.

Palalael—to be distinguished from Palaliel,
both serving as angelic guards of the gate of the
West Wind. [Rf. Ozar Midrashim II, 316.]

Palatinates—a term for one of the 9 hierarchic
orders; a variant for the order of powers, as given
in a spell or conjuration in The Greater Key of
Solomon for conferring the gift of invisibility on
the conjuror. [Rf. Shah, Occultism, p. 161.]

Palit (“the escaped”)—in Jewish legend, Palit
is a name for Michael when Michael escaped from
the grip of Sammael (Satan) at the time the latter
was hurled from Heaven. [Rf. Ginzberg, The
Legends of the Jews I, 231.] The Midrash Tehillim
gives Og as another name for Palit. Still another
form, Praklit, appears in Rabbinic Philosophy and
Ethics.

Palpeltiyah—one of the many names of
Meta tr on.

Paltellon—an angel invoked in the benediction
of the Salt. [Rf. Mathers, The Greater Key of
Solomon, p. 94.]

Paltriel—an angelic guard of the 5th Heaven,
as listed in Pirke Hechaloth.

Pammon—angel of the 6th hour of the night,
serving under Zaazonash. [Rf. Waite, The Leme-
geton, p. 69.]

Panael—one of the angelic guards of the North
Wind. He is to be distinguished from Paniel,
another angel in the same service. [Rf. Ozar
Midrashim II, 316.]

Panaion—in the view of Scholem, Jewish
Gnosticism, Merkabah Mysticism, and Talmudic
Tradition (p. 63), Panaion is “possibly another
name for Metatron.” Rabbi Ishmaelin Lesser Hecha¬
loth speaks of seeing “Panaion the Archon, one of
the highest servants, and he stands before the
throne of glory.”

Pancia—a “most pure angel” invoked in
ceremonial magic, specifically in the conjuration of
the Sword. [Rf Grimorium Verum.]

Paniel—an angel’s name found engraved on a
charm ( kamea ) for warding off evil. A guard of
the North Wind. [Rf. Schrire, Hebrew Amulets.]

Papsukul—in Chaldean lore, an angelic mes¬
senger of the greater gods. [Rf Lenormant,
Chaldean Magic, p. 120.] Possibly a variant for
Papukkal.

Paradise—in his Adversus haereses I, i, Irenaeus
quotes the gnostic Valentinians: “They say that
Paradise, which is above the 3rd Heaven [i.e., in
the 4th Heaven] is virtually a 4th angel.” The
Apocalypse of Moses locates Paradise in the 3rd
Heaven, as does Enoch II. [Rf Newbold, “The
Descent of Christ in the Odes of Solomon,”
Journal of Biblical Literature, December 1912.]

Paraqlitos (Paraclete)—in the Falasha Anthol¬
ogy, the guardian angel of the sorrows of death.

Parasiel—an angelic name inscribed in Hebrew
characters on the 1st pentacle of the planet Jupiter.
Parasiel is lord and master of treasures. [Rf. Shah,
The Secret Lore of Magic, p. 56.]

Parasim (Parashim)—an order of angels or
celestial horsemen [Cf Pegasus] of the Song-
Uttering Choirs, under the leadership of Tagas or
Radueriel. [Rf. 3 Enoch.] “When, it is said, the
time comes for the recital of the divine song—the
qedusha—the parashim ‘do rage’ in the general
commotion and excitement of the occasion.”

Parasurama—the 6th of the 10 avatars (divine
incarnations) in Vedic theosophy. Parasurama was
known also as Chirangivah the Immortal.

Pariel—an angel’s name inscribed on an oriental

Hebrew charm ( kamea ) for warding off evil. [Rf.
Schrire, Hebrew Amulets.]

Pariukh (Mariokh)—one of 2 angels (the other
is Ariukh) appointed by God to serve as guardian
of the Enoch literature. [R/l Enoch II and 3 Enoch.]

Parallel—angel of the 3rd hour of the day,
serving under Veguaniel. [Rf. Waite, The
Lemegeton, p. 67.]

Parshiyah—one of the many names of the
angel Metatron.

Partashah—one of the many names of Lilith.
[R/l Hanauer, Folk-Lore of the Holy Land, p. 325.]

Partsuf (pi. partsufim or parzupheim, “the
godhead”)—in cabalistic lore, Partsuf is the
countenance of God inherent in the sefiroth. The
5 chief partsufim who “dwell in the world of
aziluth” are: 1. Ariukh Anpin (long face or long
suffering) or Attika Kaddisha (holy ancient one);

2. Abba (the partsuf of Hochma or Wisdom);

3. Imma (the partsuf of Binah or Understanding),
who is a feminine manifestation; 4. Zeir Anpin
(the Impatient, the Holy One); 5. Shekinah
(another female, counterpart of God). [Rf. King,
The Gnostics and Their Remains-, Scholem, Major
Trends in Jewish Mysticism.]

Parvardigar—angel of light in ancient Persian
theogony. [Rf. The Dabistan, p. 15.] In Arabic
lore, the angel of light was Rab-un-maw.

Parymel—in The Sixth and Seventh Books of
Moses, an angel of the throne invoked in conjuring
rites. He is one of 15 such angels. For their names,
see Appendix.

Parziel—an angelic guard of the 6th Heaven,
according to a listing in Pirke Hechaloth.

Paschar (Psachar)—one of the 7 exalted throne
angels “which execute the commands of the
potentates,” as reported in The Book of the Angel
Raziel. Also cited in de Abano, The Heptameron;
The Sixth and Seventh Books of Moses-, and Corne¬
lius Agrippa’s works. In the Pirke Hechaloth,
Paschar is one of the 7 angelic guards of the
curtain or veil of the 7th Heaven. [Rf. Ozar
Midrashim I, 110.]

...Parasim, celestial horsemen [221]

Pasiel—in ceremonial magic, the angel that
exercises dominion over the zodiacal sign of
Pisces (the fishes). In Jewish cabala, Pasiel is the
angel of Hell (arka)—that is, he is ruler over
Abaddon, the 6th lodge of the 7 divisions into
which Hell is divided, according to Joseph ben
Abraham Gikatilla.

Pasisiel—in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Paspassim—in hechaloth lore, an angel who
assists Metatron (q.v.) in reciting the Shema. [R/l
3 Enoch, introd.]

Pastor—an angel petitioned in magic conjura¬
tions for the fulfilment of the invocant’s desires.
[Rf. Malchus, The Secret Grimoirc of Turiel.]

Pasuy—in hechaloth lore ( Ma'asseh Merkabdh),
an angelic guard stationed at the 4th heavenly hall.

Patha (Pathiel)—an angel invoked at the close
of the Sabbath. [R/ Trachtenberg, Jewish Magic
and Superstition.]

Pathatumon (Pathtumon, Patheon, Pathu-
maton)—in Solomonic invocations, a name for
God; a name Moses invoked to cause darkness to
fall over Egypt; a name Solomon used to bind
demons. [Rf. Waite, The Book of Black Magic and
of Pacts; Mathers, The Greater Key of Solomoti.]

Patheon [Pathatumon]

Pathiel (“the opener”; see Patha)—In Ozar
Midrashim (I, 106), Pathiel is one of the angels that
bear the mystical name of God Shemhamphorae.

Patriarchs—in the glossary to Vol. 2 of the
5-vol. 1956 Soncino Zohar, it is said that all Jewish
patriarchs are transformed into great angels on
their arrival in Paradise (as was specifically the case
of Enoch and Elijah) and constitute one of the 3
highest grades in the celestial hierarchy. Not so,
says Universal Jewish Encyclopedia (I, 314), which
claims that such a belief was never part of Jewish
thought.

Patrozin—an angel of the 5th hour of the
night, under the rule of Abasdarhon. [Rf. Waite,
The Lemegeton.]

[222] PATSPETSIYAH / PHALEC

Patspetsiyah —one of the many names of the
angel Metatron.

Patteny —a ministering angel summoned in
cabalistic rites. [Rf. The Sixth and Seventh Books of
Moses.]

Paula (fictional)—a female angel mentioned in
Daniels, Clash of Angels.

Pazriel (Sidriel)—in 3 Enoch, one of the great
archangels and prince of the 1st Heaven, sharing
the post with Gabriel, Sabrael, Asrulyu, and others.

Peacock Angel, The [Taus-Melek]

Pedael (“whom God delivers”)—in Jewish
mysticism, the angel of deliverance. [Rf. Abelson,
Jewish Mysticism, p. 127.]

Pedenij —an angel of the Seal, as recorded in
The Sixth and Seventh Books of Moses.

Peliel —chief of the order of virtues and the
preceptor angel of Jacob. Peliel alternates with
Zekuniel as 2nd of the 10 holy sefiroth (q.v.). [Rf.
Barrett, The Magus', also the tracts of Isaac
ha-Cohen of Soria.]

Penac —an angel serving in the 3rd Heaven, as
cited in The Sixth and Seventh Books of Moses.

Penael —in de Abano’s occultism, a Friday
angel residing in the 3rd Heaven and invoked from
the north. He is also one of the messengers of the
planet Venus. [Rf. Barrett, The Magus II; Malchus,
The Secret Grimoire of Turiel.]

Penarys —angel of the 3rd hour of the night,
serving under Sarquamich. [Rf. Waite, The
Lemegeton .]

Penat —a Friday angel residing in the 3rd
Heaven (like Penael) and one of the intelligences
of the planet Venus.

Penatiel —an angel of the 12th hour of the day,
serving under Beratiel.

Pendroz —an angel of the 7th hour of the
night, serving under Mendrion.

Peneal —an angel serving in the 3rd Heaven.

Peneme [Penemue]

Penemue (“the inside”)—in Enoch lore, one
of the fallen angels who “taught mankind the art
of writing with ink and paper,” an art which was
condemned as evil and corrupting. Penemue also
taught “the children of men the bitter and the
sweet and the secrets of their wisdom.” He is one
of the curers of stupidity in man, and is mentioned
in Bereshith Rabba. Variants: Penemuel, Tamuel,
Tamel, Tumael.

Peniel (“face of God” ’; see Penuel, Fanuel)—in
the writings of Moses Botarel, de Abano, Barrett,
etc., Peniel is the angel Jehovah, the dark antago¬
nist, the one who wrestled with Jacob [Rf.
Genesis 32.] It should be noted that The Zohar
identifies the antagonist as Sammael. In the
cabala generally, Peniel is a Friday angel, resident
of the 3rd Heaven, and (like Penemue) a curer of
human stupidity. In Genesis, Peniel is a place—
the hallowed place where God revealed himself to
Jacob face to face.

Penitent Angel, The [Abbadona]

Penpalabim —a “most holy angel” invoked in
the conjuration for hidden treasure. [Rf Verum
Jesuitarum Libeltus; Waite, The Book of Black Magic
and of Pacts.]

Penuel [Peniel]

Peor [Chemos]

Peri —in Arabic lore, the Peri are fallen angels
under the sovereignty of Eblis. In Persian myth,
they are beautiful but malevolent spirits, also
fairylike beings begotten by fallen angels and
excluded from Paradise until penance is accom¬
plished. Mohammed, it is said, sought to convert
them. [Rf. Gaynor, Dictionary of Mysticism.]

Periel —a name fpr Metatron in the enumera¬
tion of more than 100 of his names listed in 3
Enoch, 43.

Permaz —an angel of the 2nd hour of the night,
serving under Farris. [Rf. Waite, The Lemegeton.]

Permiel —an angel of the 4th hour of the day,
serving under Vachmiel.

Perrier —an ex-prince of the order of princi-

A peri (Persian angel) of the 16th century. Minia¬
ture, from Horizon, November 1960.

palities. [Rf. Garinet, History of Magic in France ;
De Plancy, Dictionnaire Infernal III.]

Pesagniyah —in The Zohar (Exodus 201b), a
supervisory angel of the south in charge of the
keys of the ethereal spaces. When prayers of
persons in deep sorrow ascend, Pesagniyah
kisses such prayers and accompanies them to a
higher region.

[ 223 ]

Pesak —in hechaloth lore ( Ma'asseh Merkahah),
an angelic guard stationed at the 5th heavenly hall.

Peshtvogner —in Gurdjieff, All and Everything,
Beelzebub’s Tales to his Grandson, Peshtvogner is an
arch-cherub whose title or other name is “All—
Quarters-Maintainer.” He decrees the sprouting of
horns on the head of Beelzebub.

Petahel —a “most holy angel” invoked in
magical rites at the close of the Sabbath. [Rf
Jewish Encyclopedia, p. 520; Trachtenberg, Jewish
Magic and Superstition .]

Petahyah —in The Zohar (Exodus 201b), the
chief in charge of the northemly region of
Heaven, “appointed over that side to which
prayers offered for deliverance from enemies
ascend.” If such prayers are found worthy,
“Petahyah kisses them.”

Phadahel [Phadihel]

Phadihel (Padael)—in Jewish legend, the angel
sent to Manoah’s wife (who conceived and bore
Samson). [Rf. The Biblical Antiquities of Philo.] He
is also said to be the angel that appeared to Abra¬
ham, Jacob, and Gideon (Genesis 32:29; Judges
13:3-18; Luke 13:34).

Phaiar —an angel invoked in the conjuration of
the Reed. [Rf Mathers, The Greater Key of Solo¬
mon.]

Phakiel —with another genius named Rahdar,
Phakiel controls the sign of the Crab in the zodiac.
[Rf. Levi, Transcendental Magic; Prince of Darkness,
p. 177.]

Phaldor —genius of oracles. [Rf Apollonius of
Tyana, The Nuctemeron.]

Phalec (Phaleg)—ruling prince of the order of
angels. Phalec is also the governing spirit of the
planet Mars (and hence often referred to, as he is
by Cornelius Agrippa, as the war lord). Of the
106 Olympic Provinces, Phalec has dominion over
35. His d for invocation, is Tuesday. According
to Agrippa, Heaven has 196 provinces, with 7
supreme angels governing them, of whom Phalec
is one. The sigil of Phalec is given in Budge,

[224] PHALGUS / PHOENIXES

Amulets and Talismans, p. 389. In white magic, Phatiel—angel of the 5th hour of the night,

Phaleg is one of the 7 stewards of Heaven. serving under Abasdarhon.

Phalgus—as noted in Levi, Transcendental
Magic, Phalgus is the genius of judgment. In
Apollonius of Tyana, The Nuctemeron, he is the
genius of the 4th hour of the day.

Phamael (Phanuel)—this “corrupt” spelling of
Phanuel occurs in Baruch III.

Phanuel (Uriel, Raguel, Fanuel, Ramiel, etc.—
“face of God”)—the archangel of penance and
one of the 4 angels of the presence, the other 3, as
usually given, being Michael, Gabriel, and Ra¬
phael. In Enoch I Phanuel “fends off the Satans”
and forbids them “to come before the Lord of
spirits to accuse them who dwell on earth.”
Phanuel is also identified as the Shepherd in the
Shepherd of Hermas. In Enoch I (40) Phanuel is
equated with Uriel. Says Charles: “In the later
Judaism we find Uriel instead of Phanuel,” that is,
as one of the 4 angels of the presence. In IV Ezra,
Phanuel is equated with Ramiel (Jeremiel) or
Hieremihel, or Eremiel (the last named in the
Apocalypse of Sophonias). In the Sibylline Oracles
he is “one of the 5 angels who know all the evils
that men have wrought.” As Phaniel, our angel is
invoked, in an early Hebrew amulet, against evil
spirits. [Rf Thompson, Semitic Magic, p. 161;
Baruch III.] In Muller, History of Jewish Mysticism,
we find Phanuel identified with Uriel. Ethiopians
celebrate a holy day of the “archangel Fanuel” on
the 3rd day of Taxsas. [Rf. Falasha Anthology.]

Pharmaros [Armaros]

Phamiel—an angel of the 12th hour of the day,
serving under Beratiel.

Pharzuph—genius of fornication, angel of lust.
The meaning of the word in Hebrew is “two-
faced” or “hypocritical.” See Apollonius of Tyana,
The Nuctemeron, where Pharzuph is one of the
genii of the 4th hour. In Bereshith Rabba it is the
“angel of lust” (not named) that presents itself to
Judah at the crossroads in order to entice the patri¬
arch to “observe” his daughter-in-law Tamar
and to mate with her (Genesis 38). [See Angel of
Lust ; Schiekron.]

Phenex (Phenix, Phoenix, Pheynix)—an angel
now serving in Hell who “hopes to return to the
7th throne after 1,200 years,” as he confided to
King Solomon. [Rf Waite, The Lemegeton.] In the
nether regions Phenex 1 is a great marquis, a poet,
and commands 20 legions of spirits. Spence,
Encyclopaedia of Occultism, reports that Phenex was
formerly of the order of thrones and that this “was
proved after infinite research.” In Baruch III, 6, the
phoenix is the bird that circles before the sun to
receive the rays on its outspread wings so as to
preserve living things from being consumed. It is
the same bird that awakens from slumber all the
cocks on earth. A parallel may be cited (in Indian
lore) in the bird Gadura “who carried Aruna on
its back and placed him in front of the sun where
he acted as charioteer and screened the world from
the sun’s consuming rays.”

Phinehas—in Judges 2:1, “the angel of the
Lord [who] came up from Gilgal” and whose
countenance “when the Holy Ghost rested upon
it, glowed like a torch.” [Rf. Midrash Leviticus
Rabba I, et seq.]

Phoenixes—in Enoch lore, the Phoenixes and
the Chalkydri are angels of a high order, classed
with the seraphim and cherubim. They are des¬
cribed as “elements of the sun” and as attending
the chariot of that “planet” (in early occult and
apocryphal writings the sun was classed as a planet,
one of 7). The Phoenixes, like the Chalkydri,
dwelt in the 4th or 6th Heaven, and were 12-
winged. Enoch II, 19, speaks of 7 phoenixes sighted
in the 6th Heaven, where their song, with which
they greeted the rising of the sun, was celebrated
for its sweetness. Their color, according to Pliny,
was purple. “To such creatures in literature,”
writes Charles in his note to chapter 12 of Enoch II,
“this seems to be the only reference”—i.e., the
only reference to these creatures jointly as angels.
Dr. K. Kohler in “The pre-Talmudic Haggada”
(Jewish Quarterly Review, 1893, pp. 399-419),
quoting from an old mishna, Massecheth Derech
Eretz, calls to mind a legend that the phoenixes

[ 225 ]

“The Pillared Angel” by Diirer illustrating Revelation 10:1-5, “And I saw another mighty
angel come down from heaven, clothed with a cloud . . . and his feet as pillars of fire.” From
Willi Kurth, The Complete Woodcuts of Albrecht Diirer. New York: Dover Publications, 1963.

[ 226 ] PHORLAKH / PRIMEUMATON

referred to, in Enoch, were of a class of birds
that went alive into Paradise. [Cf sun birds in
Baruch III.]

Phorlakh (Furlac)—angel of earth. The name
Phorlakh is found inscribed on the 7th pentacle
of the sun. [Rf. Mathers, The Greater Key of
Solomon .]

Phorsiel —angel of the 4th hour of the night,
serving under Jefischa.

Phronesis (“prudence”)—in gnosticism, one of
4 luminaries emanated from the divine will. [Rf.
Eleleth.]

Phul (Phuel)—lord of the moon and ruler of 7
of the Olympian Provinces. As a Monday angel,
Phul is to be invoked only on Monday. In the
cabalistic works of Cornelius Agrippa, Phul’s sigil
is given. There he is called “lord of the powers of
the moon and supreme lord of the waters.” [Rf.
Budge, Amulets and Talismans, p. 389, for Phul’s
sigil.]

Pi-Hermes —equated with the angel Raphael.
In hermetics, Pi-Hermes is the genius of Mercury
and head of the order of archangels. [Rf. Christian,
The History and Practice of Magic I, 68.]

Pihon —a name for the angel Metatron “when
opening the doors through which the prayers of
men are admitted into the celestial abode.” Meta¬
tron is called Sigron when he shuts the doors.
[Rf introd., 3 Enoch.]

Pi-Joh (Pi-Ioh)—equated with Gabriel. In
hermetics, Pi-Joh is the genius of the moon and
head of the order of angels.

Pilaiael —one of numerous angels guarding the
gates of the West Wind. [Rf Ozar Midrashim II,
316.]

Pillared Angel —the angel “clothed with a
cloud” (Revelation 9). He has one foot on the sea,
the other on land; with his right hand he supports
Heaven, swearing “time shall be no more.”
The passage is illustrated in a woodcut in the
Cologne Bible.

Pilot Angel —in the Purgatorio, an un¬
named angel called by Dante “God’s angel”

ferries souls destined for Purgatory from the
south of the Tiber. It is this angel who greets
Dante and Virgil at the start of their journey.

Pi-Re —equated with Michael. In hermetics,
one of the 7 planetary genii (archangels) and head
of the order of virtues.

Pisqon —one of the many names of the angel
Metatron. [See Appendix.]

Pistis Sophia (“faith,” “wisdom”)—a female
aeon, one of the greatest in gnostic lore. She is
said to have procreated “the superior angels.”
It was Pistis Sophia who sent the serpent to entice
Adam and Eve. |R/. Mead, Pistis Sophia.] Accord¬
ing to the Texts of the Saviour, she is the daughter
ofBarbelo ( q.v.).

Pi-Zeus —genius of Jupiter and head of the
order of dominations. [See Zachariel.]

Plague of Evil Angels —according to Rabbi
Eliezer, of the plagues visited on the ancient
Egyptians, one was the “Plague of Evil Angels.”
Rabbi Akiba also spoke of this plague and called
it “the fifth plague.” [Rf. Form of Services for the
First Two Nights of Passover, Hebrew Publishing
Co., New York, 1921.]

Plesithea —in gnosticism, the “mother of
angels,” a virgin pictured with 4 breasts. [Rf.
Doresse, The Secret Books of the Egyptian Gnostics.]

Pniel —in geonic lore, an angel who exercises
rulership over one of the months of the year. [Rf.
Trachtenberg, Jewish Magic and Superstition, p.
99.]

Poicl —an angel of the order of principalities.
He rules over fortune and philosophy; he is also
one of the 72 angels of the zodiac. His correspond¬
ing angel is Themeso. Barrett, The Magus II,
lists Poiel as one of the 72 angels bearing the
mystical name of God Shemhamphorae. His sigil
is reproduced in Ambelain, La Kabbale Pratique, p.
289.

Poma —a Friday angel serving in the 3rd
Heaven and invoked from the south. [Rf de
Abano, The Heptameron; The Sixth and Seventh
Books of Moses.]

...Powers, see that order is imposed on heavenly pathways [ 227 ]

Poro —an angel of the order of powers, invoked
in conjuring rites. [Rf. The Sixth and Seventh Books
of Moses.]

Porosa —a Friday angel of the 3rd Heaven, like
Porna, invoked from the south. [ Rf. Barrett,
The Magus II.]

Posriel (Hadriel?)—an angel in charge of the
6th division of Hell. It is in this division of the
underworld that the prophet Micah may be found.
[R/l Ginzberg, The Legends of the Jews IV, 53, and
VI, 214.]

Poteh (Purah)—the prince (sar, angel) of
forgetting. Poteh is invoked in necromantic rites
by Jews at the close of the Sabbath. [Rf Trachten-
berg, Jewish Magic and Superstition.]

Potentates —an alternate term for the order of
powers. In Paradise Lost V, Milton speaks of
“Seraphim and Potentates and Thrones.”

Powers (potentates, authorities, dynamis)—the
Septuagint first applied the term powers ( dynamis)
to an angelic order, equivalent to the Greek con¬
cept of the Lord’s Hosts. [Rf. Caird, Principalities
and Powers, p. 11.] Dionysius placed the powers
3rd in the 2nd triad of the celestial hierarchy; he
equated the powers (incorrectly) with the sera¬
phim. [Rf. Barrett, The Magus.] According to
Fludd, Sammael is chief of the order of powers,
although Camael is commonly so designated.
In hermetics, the chief is Ertosi. The principal
task of the powers is to see to it that order is
imposed on the heavenly pathways. “The
powers,” says Dionysius, “stop the efforts of
demons who would overthrow the world.”
In Pope Gregory’s view, the powers preside over
demons. Philo Judaeus classified the 6 highest
powers in the following manner: divine logos,
creative power, sovereign power, mercy, legisla¬
tion, and punitive power. St. Paul’s references in
the various Epistles denote that, to this Apostle
to the Gentiles, the powers are (or could be) evil.
In Excerpts of Theodotus, the powers are said to be
“the first of created angels.” Milton in Paradise
Lost XI, 221, uses the term as the equivalent of the
order of guards (XII, 590).

Powers of Glory —a term for angels in The
Testament of the Twelve Patriarchs (Judah 25),
where it is equated with the angel of the pres¬
ence, the sun, moon, and stars, as one of the
heavenly luminaries.

Prajapati —to be compared with the Rishis
who are, it is said, the 7 or 10 Vedic spirits from
whom all mankind is descended. They are also to
be compared with the 7 angels of the presence and
the 7 (or 6) amesha spentas in Zoroastrian lore.

Praklit [Palit]

Pralimiel —an angel of the 11th hour of the day
serving under Bariel. [Rf. Waite, TheLemegeton.]

Pravuil (Vretil)—designated as the “scribe of
the knowledge of the Most High” and as “keeper
of the heavenly books and records.” [See Radu-
eriel.] According to Enoch II, 22:11, Pravuil is
“quicker in wisdom than the other archangels.”
He is mentioned only once in the Enoch writings.

Praxil —an officer angel of the 2nd hour of the
night, serving under Farris ( q.v.). [Rf. Waite, The
Lemegeton.]

Preceptor Angels —in Jewish cabala, each of
the great patriarchs had his special angelic coun¬
selor and guide, viz.: Adam: Raziel; Shem:
Jophiel (Yopliiel); Noah: Zaphkiel; Abraham:
Zidekiel (Zadkiel); Isaac: Raphael (also preceptor
angel of Toby the Younger); Joseph, Joshua, and
Daniel: Gabriel; Jacob: Peliel (Pehel); Moses:
Metatron; Elijah: Malashiel or Maltiel (Elijah
himself became an angel: Sandalphon); Samson:
Camael (Gamacl); David: Cerviel (Gerviel,
Gernaiul); Solomon: Michael.

Preil —an angel (called “le grand”) in Mandaean
lore. [Rf Pognon, Inscriptions Mandaites des Coupes
de Khouabir .]

Prenostix —angel of the 6th hour of the night,
serving under Zaazonash.

Primeumaton —a spirit invoked in the exor¬
cism of water. [Rf Mathers, The Greater Key of
So/omou.] “By this name [Primeumaton] Moses
caused hail in Egypt” and “swallowed Corah,

[228]

Dathan and
Barrett, The Magus II.]

Prince of Alchemy [Och]

Prince of Angels—usually Christ, as in “prin-
ceps angclorum,” an expression used by Lactantius.

Prince of Cherubim—Cherubiel and/or
Gabriel; but also, originally, Satan. [Rf. Parente,
The Angels, p. 47.]

Prince of Conception [ Lailah]

Prince of Darkness—in Jewish legendary lore,
the prince of darkness is the prince (angel) of
death, who is Satan. He is also Belial (q.v.).

Prince of Death—in the infernal regions the
prince of death is (in occult writings) Euronymous,
bearer of the Grand Cross of the Order of the Fly;
but the prince of death is, first and foremost,
Satan. [Rf. Hebrews 2:14-15.]

Princedoms—another term for the order of
principalities. [Cf. Milton’s Paradise Lost V:
“Thrones, Dominations, Princedoms,” etc.]

Prince of the Face—otherwise prince of the
presence. Among the great hierarchs answering
to this title are Michael, Akatriel, Fanuel (Phanuel),
Raziel, Uriel, Metatron, Yefefiah, Suriel, Sandal-
phon, etc.

Prince of Fire—Nathanel, called “lord of fire.”
[Rf. King, The Gnostics and Their Remains, p. 15.]
Jehuel is also referred to as prince of fire. In the
infernal empire, the prince of fire is Pluto. [See
also Atuniel; Grimorium Per uni, and other goctic
tracts.]

Prince of Hades (or Prince of Hell)—Raphael,
so called in The Book of Enoch, 22. As“presiderovcr
Tartarus,” Uriel would qualify here. [See also
Negarsanel; Rf. Ginzbcrg, The Legends of the Jews
V, 71.]

Prince of Heavenly Hosts [Michael]

Prince of Light—Michael, so characterized
in the Dead Sea scroll. War of the Sous of Light
against the Sons of Darkness. The Manual of Disci¬
pline speaks of the prince of light who, in man,

contends constantly with the angel of darkness
(i.e., the spirit of perversion). He is Uriel, accord¬
ing to Ginzberg, The Legends of the Jews.

Prince of Peace (Angel of Peace)—the title
is usually associated with Jesus; but it has also
been applied to Melchisedec (q.v.).

Prince of Persia—Dubbiel, who was worsted
in battle with Michael [Rf. Daniel 10:13].

Prince of the Power of the Air—according
to Paul, Ephesians 1, the title applies to Satan;
but it applies also to Wormwood, Meririm, and
other spirits of comparable stature.

Prince of the Presence [Angel of the Presence]

Prince of the Time of Iniquity—Satan is so
characterized in the Epistle of Barnabas.

Prince of the World—a designation for Meta¬
tron ( q.v .).

Prince of this World—in the Fourth Gospel,
Jesus calls Satan the “prince of this world” (John
12:31). Loisy, The Birth of the Christian Religion,
speaks of the prince of this world as having “the
function of the principalities and powers spoken
of in the Epistles; but [that] his character is per¬
ceptibly different.” In his Kabbalistic Conclusions,
Mirandola wrote: “The letters of the name of the
evil demon who is the prince of this world are the
same as those of the name of God Tetragrammaton
—and he who knows how to effect their trans¬
position can extract one from the other.”

Principalities (or Princedoms)—one of the 9
orders of the celestial hierarchy and usually ranked
1st in the 3rd triad. The principalities are protectors
of religion; they also, as Dionysius declares,
“watch over the leaders of people” and presuma¬
bly inspire them to make right decisions. Accord¬
ing to Barrett, The Magus, the principalities “are
called by the Hebrews elohim”-—which is a doubt¬
ful equivalent. The chief ruling angels of the order
include Requel, Anael, (Haniel), Cerviel, Nisroc.
The last-named is characterized by Milton in
Paradise Lost VI, 447 as “of principalities the
prime.” In Egyptian hermetics, the head of the
order of principalities is Suroth. [Rf. Christian,

PRINCE OF ALCHEMY / PSYCHOPOMPOI
Abiram.” [Rf. Numbers 16:16;

...Pronoia, provided the nerve tissue for Adam's body

The History and Practice of Magic, vol. I, p. 68.]
As far back as the 2nd century c.e., St. Ignatius
Martyr (d. 107), touching on the ranks of angels in
“Epistle to the Trallians,” spoke of the “hierarchy
of principalities.”

Principals—in the gnostic Paraphrase of Shetn,
3 principals (or primordial powers) are listed:
Light, Darkness, and “An Intermediary Spirit.”
[Rf Doresse, The Secret Books of the Egyptian
Gnostics, p. 151.]

Prion—a “high, holy angel of God” invoked
in magical rites, specifically in the conjuration of
the Reed. [Rf. Waite, The Book of Ceremonial
Magic, p. 175; Mathers, The Greater Key of Solo¬
mon. p. 116.]

Procel [Crocell]

Progenie of Light—a term used for angels,
as in Milton’s Paradise Lost V, 600.

Pronoia—in gnosticism, a great archon or
power who, according to legend, assisted God in
fashioning Adam. Pronoia provided the nerve
tissue. [Rf. Apocryphon of John ; Doresse, The Secret
Books of the Egyptian Gnostics, pp. 204-205.]
The Arabic legend of God sending 4 great angels
to fetch 7 handfuls of earth for the creation of
Adam has been referred to in the entry under
Israfel. The Iranians believed that each of the
planets (and here Pronoia is regarded as one of
these planets) had a hand in fashioning our first
parent. Bar-Khonia affirms that “this myth had
been borrowed from the Chaldeans.” [SeePthahil.]

Propator—an aeon who remains motionless on
the constellation of the chariot (the Merkabah).
Propator is master of the Pole and is surrounded
by his decans and myriads of angels. He is desig¬
nated pro-Father and the aeon who dwells in the
zenith of Heaven with the aeon Sophia beside
him. [Rf. Doresse, The Secret Books of the Egyptian
Gnostics.]

Protoctist Angels—the first “operating
angels” responsible for delivering the Torah to
man through the lesser angels. [R/] Clement of
Alexandria, Prophetic Eclogues ; Danielou, The
Angels and Their Mission .]

[229]

Pruel—an angelic guard of the gates of the
South Wind. [Rf Ozar Midrashim II, 316.]

Pruflas—a fallen angel, formerly of the order
of thrones and partly also of the order of angels.
[Rf. Wierus, Pseudo-Monarchia Daemonium.]

Prukiel—an angel invoked in Syriac charms,
along with Michael, Gabriel, Harshiel, and othei;
spellbinding angels, as cited in The Book of Pro¬
tection.

Prunicos—in Ophitic (gnostic) lore, the
supreme celestial power, by some called Sophia.
[Rf. Doresse, The Secret Books of the Egyptian
Gnostics, p. 212.]

Prziel—an evil angel employed in conjuring
rites against an enemy. [Rf. M. Gaster, The Sword
of Moses.]

Psachar (Paschar)—one of 7 angelic princes of
power, the others being Kalmiya, Boel, Asimor,
Gabriel, Sandalphon, Uzziel. [Rf. Pirke Hecha-
loth .]

Psdiel—an evil angel employed in conjuring
rites against an enemy. [Rf. M. Gaster, The Sword
of Moses.]

Psisya—in The Book of the Atigel Raziel, one of
the 70 childbed amulet angels.

Psuker—an angel of the 6th Heaven who has
Uzziel under him as officiating, ministering angel.
[Rf. Schwab, Vocabulaire de 1’Angelo logic ; West,
“The Names of Milton’s Angels,” Studies in
Philology XLVII (April 1950), p. 220.]

Psyche—in gnosticism, the name of Valen¬
tinus’ demiurge (q.v.).

Psychopomp (us)—Elijah (Sandalphon) in Par¬
adise is the psychopomp who leads the pious to
their appointed places. [Rf. Ginzberg, The Legends
of the Jews, p. 589; cf. Hermes Psychopompus in
Greek mythology.]

Psychopompoi—soul-escorting angels (with
Elijah-Sandalphon at their head) who accompany
the souls after bodily death toward their heavenly
abode. Michael is also regarded as a guide of the
psychopompoi.

[230] PTHAHIL / PYTHON

Pthahil—the Mandaean demiourgos; an angel
ruling the lesser stars; said to have been an “assis¬
tant to the Lord of Life at Creation.” Pthahil
created Adam’s body but could not give it life.
He is also denoted a prince of evil, seeking support
from planets and demons. [See Pronoia.]

Pucel [Crocell]

Purah (Puta, Poteh)—an angel invoked in
magical rites at the close of the Sabbath. Isaac
Luria associates Purah with Esau-Samuel. In
Jewish legendary lore, Purah is the lord of
oblivion, the angel of forgetfulness. In Isaac
Bashevis Singer’s “Jachid and Jechidah,” one of
the tales in his Short Friday (1964), Purah is des¬
cribed as an angel “who dissipates God’s light.”

Puriel [Puruel]

Purson (Pursan, Curson)—before he fell,
Purson was an angel of the order of virtues and
partly also of the order of thrones. This fact,
reports Spence in Encyclopaedia of Occultism (p.
119), “was proved after infinite research.” Be that
as it may, Purson is now a king in the nether
regions with 22 legions of spirits to do his bidding.
His appearance is that of “a man with a lion’s face,
carrying a viper in his hand and astride a bear.”
He knows the past and future, and can discover
hidden treasure. The seal of Purson is figured in
Waite, The Book of Ceremonial Magic, p. 201.

Puruel (Pusiel, “fire”)—the “fiery and pitiless”
angel who “probes the soul,” as described in the
apocalyptic Testament of Abraham. G. H. Box in his

edition of this work believes that Puruel is a
Graecized form of the angel Uriel.

Purusha—the cosmic spirit in Sanskrit lore.
He is the 1st cause, itself being uncaused. Compare
with the cabalistic En Sof, the “unimaginable
creator of the universe.” [Rf Gaynor, Dictionary of
Mysticism .]

Pusiel (Puruel)—one of the 7 angels of punish¬
ment, as listed in Maseket Gan Edem and Gehinnom.
In the Revelation of Rabbi Joshua ben Levi, Pusiel is
equated with Hadriel, and dwells in the 6th
compartment of Hell.

Puziel—an evil angel cited in M. Gaster, The
Sword of Moses. He is employed in conjuring rites
against an enemy.

Pymander—the nous of the supreme God, the
Logos, the Word made manifest, the ideal arche¬
type of all mankind. [Rf. The Divine Pymander of
Hermes Trismegistus .]

Python—the 2nd of the 9 archangels or arch¬
demons in the evil hierarchy. Python is “prince of
the lying spirits.” [Rf. Camfield, A Theological
Discourse of Angels.] In Greek mythology, Python
is the monster serpent, hatched from the mud of
Deucalion’s deluge, that lurked in a deep cleft
of Parnassus; he was wounded and finally killed
by the arrows of the sun god Apollo. [Rf
Encyclopaedia Britannica, “Dragon”; Summers,
The History of Witchcraft and Demonology, Red-
field, Gods I A Dictionary of the Deities of All Lands.]

The saintly throng in the form of a rose by

Dore. Illustrations to Canto 31 of Dante’s
Paradiso. From Dante, The Divine Comedy,
translated by Lawrence Grant White.

Qaddis (pi. qaddisin, “holy ones”)—one of 2
angels who, with the twin irin, constitute the
judgment council of God.

Qaddisin—in Merkabah lore, the 2 qaddisin
are ranked, along with the twin irin, higher than
the seraphim. The 4 of these judgment angels are—
to quote from 3 Enoch —“greater than all the
children of Heaven, and none their equal among
all the servants [of God]. For each one of them is
equal to all the rest together.”

Qadosch—an angel invoked in the conjuration
of Ink and Colors. [Rf. Mathers, The Greater Key
of Solomon .]

Qafsiel (Qaspiel, Qaphsiel, Quaphsiel)—an
angel with dominion over the moon. In 3 Enoch
Qafsiel is guardian of the 7th heavenly hall. (Cf.
Atrugiel). In ancient Hebrew charms, Qafsiel is
invoked to drive away enemies by tying the
charm, written in bird’s blood, to the foot or wing
of a dove and then bidding the dove to fly away.
If it flics away, that is a sign that the enemy is in
flight also. [Rf. Thompson, Semitic Magic, p. 817.]

Qalbam—one of the numerous angelic guards
of the gates of the South Wind. [Rf. Ozar Mid-
rashim II, 316.]

Qamamir Ziwa—in Mandaean lore, an angel
of light. [Cf. Raphael.]

Qamiel—an angelic guard of the South Wind.

Qaphsiel [Qafsiel]

Qangiel Yah—a name of Metatron, cited in
3 Enoch.

Qaniel—one of numerous angelic guards of the
gates of the South Wind. [Rf Ozar Midrashim II,
316.]

Qaus—an angel invoked in Arabic conjuring
rites. [Rf. Shah, Occultism, p. 152.]

Qemuel (Kemuel, Camael)—an angel who was
destroyed by God (in Jewish legendary lore, he is
destroyed by Moses) when he tried to prevent the
Lawgiver from receiving the Torah at the time
God promulgated it. On th?t occasion Qemuel led
angels in opposition to the number of 12,000. [Rf.
Schwab, Vocabulaire de l'Angelologie ; Ginzberg,
The Legends of the Jews.]

233

[234] QUAPHSIEL / QUORIEL

Enthroned Madonna (Queen of the angels)
flanked by four archangels (presumably Michael,
Gabriel, Raphael, Uriel). Ancient mosaic in Sant-
Apollinare-Novo at Ravenna. From Jameson,
Legends of the Madonna.

Quaphsiel [Qafsiel]

Queen of Angels —in Catholicism, the queen
of angels (“regina angelium”) is the Virgin Mary.
In the cabala, it is the Shekinah; in gnosticism, it
is Pistis Sophia. [Rf. Voragine, The Golden Leg¬
end.]

Quelamia —one of the 7 exalted throne angels
residing in the 1st Heaven “which execute the
commands of the potentates” (according to The
Book of the Angel Raziel). [Rf. de Abano, The
Heptameron; Cornelius Agrippa, Three Books of
Occult Philosophy III.]

Quoriel—an “inferior spirit” serving Vachmiel,
ruler of the 4th hour of the day. Quoriel is in¬
voked in ritual magic of the Pauline Art. [Rf.
Waite, The Book of Ceremonial Magic, p. 67.]

“Angel of Eden” (Raphael or Michael) by
Diirer, expelling Adam and Eve from their
earthly paradise. From 'Willi Kurth, The Complete
Woodcuts of Albrecht Diirer. New York: Dover
Publications, 1963.

Raahel—one of the 72 angels ruling over the
72 quinaries of the degrees of the zodiac. [Rf.
Runes, The Wisdom of the Kabbalah.]

Raamicl (“trembling before God”)—an angel
with dominion over thunder. In some occult
sources, Raamiel is referred to as a fallen angel.
[See Ramiel.]

Ra’asiel X (Rashiel; Sui’el)—in M. Gaster,
The Sword of Moses, Ra’asiel X is an angel invoked
in ritual magic.

Rabacyel—one of the 3 ruling princes of the
3rd Heaven. [Rf. The Sixth and Seventh Books of
Moses.]

Rabdos (“staff”)—a mighty luminary who
is able to stop the stars in their courses; now a
demon who throttles people. Rabdos can be sub¬
dued only by the power of the angel Brieus. [Rf.
Conybeare, The Testament of Solomon ; Shah, The
Secret Lore of Magic.]

Rabia—one of the 10 uthri (angels) in Mandaean
lore; the uthri accompany the sun on its daily
course.

Rab-un-Naw—an angel of light in Arabic
lore, equated with the Persian Parvardigar (q.v.).

Rachab [Rahab]

Rachel (“a ewe”)—in the cabala, the Shekinah
when “re-organized” as the Celestial Bride on her
way to reunification with God. She is one of the 4
matriarchs, rulers of a province in Heaven re¬
served for the daughters, wives, and sisters of the
great Hebrew patriarchs. [Rf Scholem, Major
Trends in Jewish Mysticism; Ginzberg, The Legends
of the Jews V, 33.]

Rachiel—in the cabala, one of the angelic
luminaries concerned with human sexuality
(Masters, Eros and Evil). In Barrett, The Magus II,
Rachiel is one of the 3 angels of Friday (the other
2 being Anael and Sachiel). Also, one of the pre¬
siding spirits of the planet Venus—according to
The Secret Grimoire of Turiel. In Ozar Midra-
shim I, 86, Rachiel is an angel of the order of
ophanim (q.v.).

Rachmiah—one of the 70 childbed amulet
angels. [Rf. The Book of the Angel Raziel; Budge,
Amulets and Talismans .]

237

[238] RACHMIEL / RAMIEL

Rachmiel (“mercy”)—in rabbinic tradition,
the angel of mercy (cf. Gabriel). He is also one of
the 70 childbed amulet angels and an administer¬
ing angel invoked in ceremonial rites. [Rf. Universal
Jewish Encyclopedia, p. 314; The Book of the Angel
Raziel. ] In Ozar Midrashim II, 316, Rachmiel is
included among the angelic guards of the gates of
the East Wind.

Rachsiel —one of the 70 childbed amulet
angels.

Rad’adael —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 6th
heavenly hall.

Radueriel (Radweriel H’)—identified or
equated with Dabriel, Vretil, Pravuil, etc., as the
heavenly register and recording angel. Radueriel
is included occasionally among the 8 great judg¬
ment princes of the throne whose rank is superior
to Metatron’s. He is the angel of poetry, master of
the muses. Of Radueriel it was said, “out of every
word that goeth forth from his mouth a song-
uttering angel is born.” [Rf. Talmud Hagiga, 13a.]
Note: since God alone is credited with the creation
of angels, this power and privilege to do likewise
makes Radueriel unique among his fellow hier¬
archs—except for Pistis Sophia, who is claimed to
be, in 3 Enoch, the “procreator of the superior
angels.” Another exception is Dynamis ( q.v .).

Rael —in occultism, a Wednesday angel resid¬
ing in the 3rd Heaven. He is also one of the intelli¬
gences of the planet Venus. When conjuring up
Rael, the invocant must face north. [Rf de Abano,
The Heptameron ; The Secret Grimoire of Turiel.]

Raftma’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf Hughes, A
Dictionary of Islam, “Angels.”]

Ragat —in The Sixth and Seventh Books of
Moses, an angel (cherub or seraph) summoned in
cabalistic conjuring rites.

Ragiel [Raguel]

Raguel (Raguil, Rasuil, Rufael, Suryan, Akra-
siel—“friend of God”)—one of the 7 archangels
listed in the Enoch writings. Raguel is an angel of

earth, a guard of the 2nd (or 4th) Heaven. He
“takes vengeance on the world of luminaries,”
which is interpreted to mean that, for cause, he
brings other angels to account. Great as Raguel is,
he was reprobated at a church council in Rome in
745 C.E., along with other high-ranking angels,
Uriel among them. In Hugo, The Toilers of the
Sea, Raguhel (so spelt) is a demon who “passed
himself off as a saint” whom Pope Zachary in
745 c.e. “unearthed and turned out of the saintly
calendar, along with two other demons called
Oribel and Tobiel.” [See Tubuas.] In The Revela¬
tion of John, Tischendorf, who edits this New Testa¬
ment apocryphon, gives an extract from the
termination of MS. E: “Then shall He send the
angel Raguel, saying: Go and sound the trumpet
for the angels of cold and snow and ice, and bring
together every kind of wrath upon them that
stand on the left.” This would occur after the
separation of the sheep from the goats. In gnostic¬
ism, Raguel is equated with Thelesis, another great
angel (q.v.). According to Enoch II, Raguel (as
Raguil or Rasuil or Samuil) is the angel who trans¬
ported Enoch to Heaven while the antediluvian
patriarch was still in the flesh—an incident alluded
to in Genesis 5 : 24. The feat of transporting
Enoch is also credited to Anafiel (q.v.). In The
Masque of Angels (one-act opera produced in
February 1966 at St. George’s Church in New
York), Raguel was cast as one of the principalities.

Raguhel [Raguel]

Rahab (“violence”; in Hebrew sar shel yam,
“prince of the primordial sea.”)—In Job 26:12;
Psalms 37:4, Rahab designates Egypt as an earthly
power of evil; also as “an angel of insolence and
pride” (Isaiah 51:9). In the Talmudic Baba Batra
74b, Rahab is called the “angel of the sea.” (In
occult lore the demon of the sea is Kupospaston.)
[See Conybeare, The Testament of Solomon, where
Kupospaston is a hore-fish and delights in over¬
whelming ships.] According to legend (Ginzberg,
The Legends ofthe Jews V, 26), Rahab was destroyed
by God for refusing to separate the upper and
lower waters at the time of Creation; and was
destroyed again for trying to hinder the Hebrews
from escaping the pursuing hosts of Pharaoh

at the time of the crossing of the Red (Reed) Sea.
Another legend relates that Rahab restored to
Adam the mystical Sefer Raziel (The Book of the
Angel Raziel) after it had been cast into the sea by
envious angels. [Cf. legend of the sacred book,
containing all knowledge, that Raphael is said
to have given Noah.] The Babylonian Talmud
regards Rahab, Leviathan, Behemoth, and the
Angel of Death as identical or interchangeable.
[Rf. Midrash Genesis Rahha 283; Talmud Sanhe¬
drin 108b.] In Blake’s Jerusalem, Rahab emerges as
the Great Whore, triple goddess (sic) of Heaven,
earth, and Hell. In Blake’s Vala or The Four Zoas
(Night the 8th), Rahab, as “representative of
Urizen’s mysteries unclothed, sits among the
judges at the trial of Jesus.” This Rahab is not to
be confused with the Rahab of Joshua 2, the harlot
ofjericho, grandmother of David and, it might be
said, ancestress of all future quislings, whom Dante
nevertheless, in his Paradiso, canto 9, places in
Heaven among the elect.

Rahabiel—an angel invoked in a late Hebrew
charm, along with Phaniel, Ariel, Lahabiel,
Raphael. [Rf. M. Gaster, Proceedings of the Society
of Biblical Archeology, p. 339.]

Rahatiel [Rahtiel]

Rahaviel—in hechaloth lore {Ma’asseh Merk-
abah), an angelic guard stationed at the 2nd
heavenly hall.

Rahdar—with the aid of a brother genius
called Phakiel, Rahdar governs the sign of the Crab
in the zodiac. [Rf Levi, Transcendental Magic, p.
413.]

Rahmiel (Rachmiel, Rahamael)—angel of
mercy; also, one of the angels of love. For other
angels of love, see Zadkiel, Zehanpuryu, Theliel,
Anael (Haniel). Rahmiel may be invoked as an
amulet against the evil eye. As Rhamiel, he is St.
Francis Assisi who, like Enoch and Elijah, was
transformed into an angel upon his arrival in
Paradise. [Rf Montgomery, Aramaic Incantation
Texts from Nippur, p. 97; The Douce Apocalypse;
Trachtenberg, Jewish Magic and Superstition, pp.
99,140; Schrirc, Hebrew Amulets.]

...Radueriel, the angel of poetry [239]

Rahtiel (Rahatiel—“to run”)—in Jewish
legendary lore, the angel of constellations, like
Kakabel. He is the angel who, after Metatron
names the stars to Rabbi Ishmael, “enters them
in counted order,” as related in 3 Enoch, 46. [See
also Ginzberg, The Legends of the Jews I, 140.]

Rahzeil—an angel in Mandaean theosophy.
[Rf Pognon, Inscriptions Mandaites des Coupes de
Khouabir.]

Rakhamel—an angel whose name appears in
Hebrew characters on the 5th pentacle of the
planet Saturn. When conjuring Rakhaniel, the
invocant should recite a versicle from Deutero¬
nomy (preferably 10:17).

Ramael [Ramiel]

Ramal—one of the 70 childbed amulet angels.

Ramamel—one of numerous angelic guards of
the gates of the East Wind. [Rf. Ozar Midrashim
II, 316.]

Ram Avatar (Rama or Ramachandra)—the
7th of the 10 avatars in Vedic Lore. [See Avatar.]

Ramiel (Remiel, Phanuel, Uriel, Yerahmeel,
Jeremiel, etc.)—in the Syriac Apocalypse of Baruch
(3rd section) Ramiel is the angel who, as presider
over true visions, provides Baruch with an inter¬
pretation of the vision Baruch saw and speaks of.
In this vision, Ramiel appears as the angel who
destroys Sennacherib’s hosts—a feat credited also
to Uriel, Michael, Gabriel, and other redoubtable
hierarchs. Ramiel is chief of thunder (as is Uriel);
and he has charge of the souls that come up for
judgment on the last day (as has Zehanpuryu).
In the Enoch writings, Ramiel or Remiel is both
a holy angel and a fallen one ( Enoch I, 6, and I, 20).
In verse 20, Ramiel is a leader of the apostates;
in verse 6, he is one of the 7 archangels standing
before God’s throne. In Paradise Lost VI, Ramiel,
along with Ariel and Arioc, is overcome by
Abdiel in the 1st day of fighting in Heaven. To
Milton, therefore, Ramiel, being on the side of
Satan, is evil. In the Sibylline Oracles II, 2, 5,
Ramiel is “one of 5 angels who lead the souls of
men to judgment,” the 5 angels cited being
Arakiel, Ramiel, Uriel, Samiel, and Aziel. A

[240] RAM IZAD / RAPHAEL

number of Milton scholars (Keightley and Bald¬
win among them) have long believed that Milton
coined Ramiel as well as Ithuriel, Zophiel, and
Zephon. The names of these angels, however,
have come to light in early apocryphal, apocalyp¬
tic, Talmudic sources; hence, Milton (who was
familiar with such sources) had no need to invent
these angels.

Ram Izad— in ancient Persian lore, an angel to
whom services were paid. [Rf. The Dahistan, p.
156.]

Ram Khastra (Ram Khvastra)—the Parsi
equivalent of the Mandaean uthri (angel) Ayar
Ziwa, who “brings the sounds’’ or “stirs the air.”
[Rf. Drower, The Mandaeans of Iraq and Iran.]

Rampel —an angel exercising dominion over
deep waters and mountain ranges. [Rf. M. Gaster’s
The Sword of Moses.] In The Alphabet of Rabbi
Akiba the angel of mountains (unnamed) is in¬
cluded among the “splendid, terrible, and mighty
angel chiefs” who passed before God to rejoice in
the 1st Sabbath.

Raphael (“God has healed”)—of Chaldean
origin, originally called Labbiel. Raphael is one
of 3 great angels in post-Biblical lore. He first
appears in The Book of Tobit (a work external
to the Hebrew canon, apocryphal in Protestant
Scripture, canonical in Catholic). In The Book of
Tobit, Raphael acts as companion and guide to
Tobit’s son Tobias who journeys to Media from
Nineveh. It is only at the end of the journey that
Raphael reveals himself by name as “one of the 7
holy angels” that attend the throne of God.
[See woodcut in the Cologne Bible (1478-1480),
picturing various incidents in the story.] In
Enoch I, 20, Raphael is declared to be “one of the
watchers” ( q.v .). In Enoch I, 22, Raphael is a guide
in sheol (i.e., the underworld). In Enoch I, 40, he is
“one of the 4 presences, set over all the diseases and
all the wounds of the children of men.” [Cf
Rabbi Abba in The Zoharl: “Raphael is charged to
heal the earth, and through him .. . the earth
furnishes an abode for man, whom also he heals
of his maladies.”] According to gamatria (cabala)
and Yoma 37a, Raphael is one of the 3 angels that

visited Abraham (Genesis 18), the other 2 angels
identified usually as Gabriel and Michael. Raphael
is credited also with healing Abraham of the pain
of circumcision, the patriarch having neglected
to observe this rite earlier in life. In The Legends of
the Jews I, 385, Raphael is the angel sent by God
to cure Jacob of the injury to his thigh when
Jacob wrestled with his dark adversary at Peniel
(the adversary having been identified variously
as Michael, Metatron, Uriel, Sammael or God
Himself.) Another legend ( Sefer Noah) claims
it was Raphael who handed Noah, after the flood,
a “medical book,” which may have been the
famous Sefer Raziel (The Book of the Angel Raziel).
Among other high offices, Raphael is the regent
of the sun (Longfellow refers to him as the
angel of the sun), chief of the order of virtues,
governor of the south, guardian of the west,
ruling prince of the 2nd Heaven, overseer of the
evening winds, guardian of the Tree of Life in the
Garden of Eden, one of the 6 angels of repentance,
angel of prayer, love, joy, and light. Above all,
he is, as his name denotes, the angel of healing
( cf. Aslepios, ancient Greek god of healing). He is
also the angel of science and knowledge, and the
preceptor angel of Isaac. [Rf. Barrett, The Magus
II.] Raphael belongs to at least 4 of the celestial
orders: seraphim, cherubim, dominions (or domi¬
nations), powers. According to Trithemius of
Spanheim, the 15th-century occultist, Raphael
is one of the 7 angels of the Apocalypse. He is also
numbered among the 10 holy sefiroth. And while
he is not specifically named as the angel who trou¬
bled the waters at the pool in ancient Bethesda
(John 5), he is generally so credited. [Rf Summers,
The Vampire in Europe.] Curiously enough (be¬
cause, perhaps, Raphael has been called a guide in
Hell) an ophite diagram represents Raphael as a
terrestrial daemon with a beastlike form (!) and is
associated with 3 other angels: Michael, Suriel, and
Gabriel in the same guise. [Rf. Legge, Forerunners
and Rivals of Christianity II, p. 70.] In the canvases
of such masters as Botticini, Lorrain, Pollajuolo,
Ghirlandaio, Titian, and Rembrandt, Raphael is
variously pictured holding a pilgrim’s staff and a
fish (Tobit) ; as a winged saint supping with Adam
and Eve; as the “sociable archangel” (Paradise

Raphael descending to earth. An illustration for Paradise Lost. From Hayley, The Poetical Works
of John Milton.

[242] RAPID I REHAUEL

Lost V); as a “six-winged seraph”; and as one of
the 7 angels of the presence. Reference to these 7
angels of the presence is made by Blake in his
“Milton.” In the off-Broadway play Tobias and
the Angel, Raphael is represented as a scoffing
and jesting angel “knocking sense into the head of
Tobias.” The file on Raphael is inexhaustible, but
one additional legend may be worth repeating
here: it is taken from Conybeare, The Testament
of Solomon. When Solomon prayed to God for
help in the building of the Temple, God answered
with the gift of a magic ring brought to the
Hebrew king personally by Raphael. The ring,
engraved with the pentalpha (5-pointed star), had
the power to subdue all demons. And it was with
the “slave labor” of demons that Solomon was
able to complete the building of the Temple.

Rapid, The —an order of angels, “one of the
10 classes in Talmud and Targum,” according to
Voltaire in “Of Angels, Genii, and Devils.”

Raquiel —one of the numerous angelic guards
of the gates of the West Wind. [Rf. Ozar Midrash-
im II, 316.]

Rasamasa —with Vocabiel, a brother spirit,
Rasamasa controls the sign of Pisces in the zodiac.
[Rf. Levi, Transcendental Magic.]

Rasesiyah—one of the many names of the
angel Metatron.

Rash (Rashin Rast)—the angel minister of
justice in the service of Mithra. [Rf. The Dabistan,
p. 145.]

Rashiei (Zavael)—an angel who exercises
dominion over whirlwinds and earthquakes. [Cf
Su’iel.]

Rashin Rast [Rash]

Rasuil [Raguel]

Rathanael —an angel “who sits in the 3rd
Heaven.” The Testament of Solomon is authority
for the fact that Rathanael is the only angel who
is able to frustrate the machinations of the female
demon Enepsigos. [R/". 3 Enoch 17.]

Ratsitsiel —in hechaloth lore ( Ma’asseh Merk-

abah ), an angelic guard stationed at the 1st of the
6 heavenly halls.

Ratziel [Raziel]

Ratzuziel —an angelic guard of the 3rd Heav¬
en. [Rf. Ozar Midrashim 1,116.]

Raum (Raym)—before he fell, Raum was of the
order of thrones. In Hell, he is a great earl and
manifests in the form of a crow. His mission or
office is to destroy cities and subvert the dignities
of men. He commands 30 legions of infernal
spirits. His sigil is figured in Waite, The Book of
Black Magic and of Pacts, p. 178. Raum also answers
to the name of Haborym and is pictured in De
Plancy, Dictionnaire Infernal (1863 ed.) with 3
heads—man, cat, viper.

Ravadlediel —in hechaloth lore ( Ma'asseh Mer-
kabah), an angelic guard stationed at the 5th
heavenly hall.

Raziel (“secret of God,” “angel of mysteries”
—Ratziel, Akrasiel, Gallizur, Saraqael, Suriel, etc.)
—the “angel of the secret regions and chief of the
Supreme Mysteries.” [Rf. M. Gaster, The Sword of
Moses.] In the cabala, Raziel is the personification
of Cochma (divine wisdom), 2nd of the 10 holy
sefiroth. In rabbinic lore, Raziel is the legendary
author of The Book of the Angel Raziel (Sefer
Raziel), “wherein all celestial and earthly know¬
ledge is set down.” The true author is unknown
but he has been commonly identified as Eleazer of
Worms or Isaac the Blind, medieval writers.
Legend has it that the angel Raziel handed his
book to Adam, and that the other angels, out of
envy, purloined the precious grimoire and cast it
into the sea, whereat God ordered Rahab, pri¬
mordial angel/demon of the deep, to fish it out
and restore it to Adam—which Rahab obediently
did, although it should be pointed out that before
this, Rahab had been destroyed. The Book of the
Angel Raziel finally came into possession of, first,
Enoch (who, it is said, gave it out as his own work
i.e.. The Book of Enoch); then of Noah; then of
Solomon, the latter deriving from it, according to
demonographers, his great knowledge and power
in magic. [Rf. De Plancy, Dictionnaire Infernal .]
From a midrash (Ginzberg, The Legends of the

Jews I, 154-157) it develops that Noah learned
how to go about building the Ark by poring over
the Raziel tome. \Rf Jastrow, Hebrew and Baby¬
lonian Traditions .] In Targum Ecclesiastes 10, 20,
it is reported that “each day the angel Raziel,
standing on Mount Horeb, proclaims the secrets
of men to all mankind.” Searching further in the
cabala, one learns that Raziel is one of 10 (actually
one of 9) archangels in the Briatic world, which is
the 2nd of the 4 worlds of creation. In this Briatic
world each sefira is allotted an archangel to
govern it, the chief being Metatron, the others
being, apart from Raziel, Tzaphkiel, Tzadquiel,
Kamael, Michael, Haniel, Raphael, Gabriel, and
Sandalphon—as we find in a listing by Macgregor
Mathers. [Rf. Westcott, The Study of the Kabalah,
pp. 54-55.] According to Maimonides in his
Mishna Thora, Raziel is chief of the order of erelim
(q.v.) ; also, the herald of deity and preceptor angel
of Adam. In further connection with The Book
of the Angel Raziel, The Zohar I, 55a, reports that
in the middle of the book there occurs a secret
writing “explaining the 1,500 keys [to the mystery
of the world] which were not revealed even to the
holy angels.” The noted 13th-century cabalist
Abraham ben Samuel Abulafia wrote under the
name of Raziel (also under the name of Zechariah).

Razvan —in Arabic lore, the “treasurer of
Paradise,” and the “porter of Heaven.” [Rf.
The Dabistan, p. 385.]

Razziel —an angel of the 7th hour of the night,
serving under Mendrion. [Rf. Waite, The Leme-
geton .]

Reapers— a designation for angels in Matthew
13:29: “and the reapers are the angels.” Henry
Vaughan, the English poet, concludes his poem
“The Seed Growing Secretly” with the line
“Till the white winged Reapers come.” In Long¬
fellow’s poem “The Reaper and the Flowers!! the
Reaper is the angel of death, Azrael.

Recabustira —a prayer addressed to Recabus-
tira (for providing the invocant with a magic
carpet) is made by gradually reducing the name
thus: Cabustira, Bustira, Stira, Ira, etc. [Rf.
Mathers, The Greater Key of Solomon.]

. ..Raziel, angel of the secret regions [243]

Recording Angel —Pravuil, Vretil, Radueriel,
Dabriel (the same angel under different forms).
In Arabic tradition, the recording angel is
Moakkibat. But there is the tradition of 2 record¬
ing angels called Kiramu ’1-katibin who attend
every believer, one recording the good deeds, the
other the evil deeds. When the believer dies, his
record is conveyed by the recording angels to
Azrael, angel of death. In Babylonian lore, the
recording angel is Nabu or Nebo. “To marry
is to domesticate the Recording Angel,” says
R. L. Stevenson in Virginihus Ptierisque. [Rf.
Hughes, A Dictionary of Islam, “Angels.”]

Rectacon— an angel invoked in the benedic¬
tion of the Salt. Rectacon is mentioned in the
grimoires and tracts of Sblomonic magic.

Rectores Mundorum —in Chaldean myth¬
ology, the divine regents or powers that order the
world below. [Rf. Aude, Chaldean Oracles of
Zoroaster. ]

Red Angel, The —an angel so named in Marc
Chagall’s celebrated canvas titled “Descent of the
Red Angel.” [See Angel of Fire.]

Regent —in Paradise Lost V, 698, a fallen angel
under Satan’s command, He is either head of, or
one of, the regent powers that fought in the Great
Revolt.

Regents —an order of angels mentioned in
Paradise Regained I, 117.

Region —an angel invoked for special uses in
ceremonial magic, specifically in the conjuration
of the Sword. [Rf. Waite, The Lemegeton ; Mathers,
The Greater Key of Solomon.]

Rehael —an angel of the order of powers. He
rules over health and longevity, and inspires
respect for one’s parents. Rehael is one of the 72
angels bearing the mystical name of God Shem-
hamphorae. His corresponding angel is Ptechout.
[Rf. Barrett, The Magus II; Ambelain, La Kabbale
Pratique.]

Rehauel —in Runes, The Wisdom of the Kab¬
balah, one of the 72 angels of the zodiac.

Round of the Angels by Fra Angelico, detail from The Last Judgment. Reproduced from
Regamey, Anges.

" 5 ^§fej»T

Rehel —an angel who battles against the
enemies of religion. His corresponding angel is
Phupe. [Rf. Ambelain, La Kabbale Pratique .]

Reiiel —an angel of the order of dominations.
Reiiel is also one of the 72 angels bearing the
mystical name of God Shemhamphorae.

Reivtip (Rirvtip)—in Mosaic incantation rites,
an angel who serves the angel-prince Alimon
(q.v.).

Rekhodiah —one of the 4 angel names found
inscribed on the 2nd pentacle of the sun. [Rf.
Mathers, The Greater Key of Solomon.]

Relail —in Arabic lore, governor of the 5th
Heaven. [R/. Moore, The Loves of the Angels.]

Remiel (Ramiel, Rumael, etc.)—one of the 7
archangels who attend the throne of God, as
stated in Enoch I, 20. He is called Jeremiel or Uriel
in various translations of IV Esdras, and described
as “one of the holy angels whom God has set over
those who rise” (from the dead). He is the same
angel (given as Ramiel) who, in The Apocalypse of
Baruch, destroys the army of Sennacherib. See
Enoch II, and Geffckcn, Sibylline Oracles II, 215.

Rempha —in Egyptian theogony, chief of the
order of thrones and genius of time. In hermetics,
Rempha is one of the 7 planetary genii and the
genius (archangel) of Saturn. [Rf. Christian, The
History and Practice of Magic I, 317; II, 475; see
Orifiel.]

Reno —the corresponding angel for the angel
Vehuel ( q.v .).

Reprobated Angels —at a church council in
Rome, 745 c.e., under Pope Zachary, 7 high
angels were reprobated: Uriel, Raguel, Inias,
Adimus, Simiel (Semibel), Tubuael (Tubuas), and
Sabaothe (Saboac). The bishops Clement and
Adalbert, who taught the veneration of these
angels, were convicted of heresy. It was the rash
of newly coined angels that prompted the Church
at that time to forbid invoking or venerating
angels other than those named in the Bible
(Michael, Gabriel, Raphael). The trouble, how¬
ever, dated earlier than the 8th century, for in the

...Ribbotaim, the angel chariots of God [245]

4th-5th centuries, Eusebius and Theodoret tried,
without success, to put a stop to the practice. [Rf.
Regamey, What Is an Angel? p. 119.]

Requel —in The Sixth and Seventh Books of
Moses, a ruling prince of the order of principalities.
In other sources the ruling prince of the order is
given as Nisroc ( Paradise Lost), Anael, Cerviel, etc.

Requiel —one of the 28 angels governing the
28 mansions of the moon. [Rf. Barrett, The
Magus.]

Reschith Hajalalim (Rashith ha-Galgalim)—
in Jewish cabala, Reschith is a ministering spirit
through whom “the essence of divinity flows.”
He guides the primum mobile, a task or office
usually linked with Metatron. [Rf. Heywood, The
Hierarchy of the Blessed Angels.]

Resh (Rash?)—an Indo-Persian angel men¬
tioned in Hyde, Historia Religionis Veterum
Persarum.

Retsutsiel [Rezoziel]

Revealing Angel, The —in the Koran, sura 51,
50, the revealing angel is spoken of as “a plain
Warner from Him,” but is not identified by name.

Rezoziel —an angelic guard of the 3rd Heaven
mentioned in Pirke Hechaloth.

Rhamiel (Rahmiel)—the angelic name of
St. Francis of Assisi as the angel of mercy. St.
Francis has also been referred to as the angel of the
apocalypse. As such he warns the winds not to
complete the destruction of the world “until the
elect should be gathered.” The Douce

Apocalypse.]

Rhaumel —a Friday angel resident in the 5th
Heaven and invoked from the north [Rf Barrett,
The Magus].

Ribbotaim —angels used as chariots by God.
These would be the cherubim (q.v.). [Rf. 3 Enoch.]

Richol —an angel of the order of powers,
summoned in conjuring rites. [Rf. The Sixth and
Seventh Books of Moses.]

Riddia (Ridya, Ridjah, Mathariel—“the irriga-

[246] RIDWAN / RUMAN

tor”)—prince of rain in command of the element
of water. Riddia is said to reside between 2
abysses. In Hebrew lore, he is described as an angel
who, when invoked, shows himself in the form of
a 3-year-old heifer with cleft lips. [Rf. Talmud,
Yoma 21a.]

Ridwan—in Islamic tradition, an angel placed
at the entrance to the earthly paradise. [Rf.
Hastings, Encyclopaedia of Religion and Ethics IV,
618.] It is in this role, as the archangelic guardian
of the Garden of Eden, that Ridwan appears in
Remy de Gourmont’s play, Lilith.

Ridya [Riddia]

Riehol—in the cabala, governor of the zodiacal
sign of Scorpio; in this office Riehol is assisted by
Saissaiel. [Rf. Levi, Transcendental Magic.]

Riff (fictional)—a cherub in Daniels, Clash of
Angels.

Rifion—in hechaloth lore ( Ma'asseh Merk-
ahah), an angelic guard stationed at the 5th
heavenly hall.

Rigal—-one of the 70 childbed amulet angels.
For a list of all 70, see Appendix.

Rigziel—in Isaac ha-Cohen’s text, “Emanations
of the Left Side,” Rigziel is 8th of the 10 holy
sefiroth.

Rikbiel YHWH —an angel appointed over the
divine chariot (i.e., Merkabah) or wheels; also
chief of the order of galgallim, of which there are
6 other ruling angels. In Enoch lore, Rikbiel ranks
higher than Metatron, which would make him
one of the great crown princes of heavenly
judgment (there being 8 such, according to
Ginzberg, The Legends of the Jews 1,139.)

Rimezin—an angel of the 4th hour of the
night, serving under Jefischa. [Rf. Waite, The
Lemegeton.]

Rimmon (Hebrew, “roarer” or “exalted”)—a
fallen archangel, now an “inferior demon.”
Rimmon was originally an Aramaean deity wor¬
shipped at Damascus; also an idol of Syria. In
occultism he is the devil’s ambassador to Russia.

In Bates’ The Bible Designed to Be Read as Living
Literature (p. 1262, glossary) “Elisha allowed
Naaman the Syrian to bow down with his master
in the house of Rimmon.” Thus, to bow down in
the house of Rimmon implies “to conform to a
reprehensible custom to save one’s life.” To the
Semites, Rimmon was the god of storms, the
Akkadian name being Im (Forlong, Encyclopedia
of Religions). His emblem is the pomegranate. The
Assyrians called him Barku (lightning) and the
Kassites named him Tessub. In Babylonian myth,
Rimmon was the thunder god, pictured with a
trident.

Rishis—to be compared with the Prajapati
( q.v ,). The Rishis are the 7 or 10 Vedic spirits from
whom it is claimed all mankind is descended. They
may also be compared with the 7 angels of the
presence and the 7 (or 6) amesha spentas in
Zoroastrian lore.

Risnuch—genius of agriculture, according to
Levi, Transcendental Magic. In Apollonius of
Tyana, The Nuctemeron, Risnuch is one of the
genii of the 9th hour.

Riswan (Rusvon)—in the Odes of Hafiz
(Ode 586), the gatekeeper of Heaven. Hafiz’
reference is to “dread Riswan’s throne.”

Riyiel—in the cabala, one of the 72 angels of
the zodiac.

Rochel—an angel who finds lost objects.
Rochel’s corresponding angel is Chontare. Rochel
also figures among the 72 angels bearing the
mystical name of God Shemhamphorae.

Roelhaiphar—an angel whose name is found
inscribed on the 5th pentacle of Saturn. When
Roelhaiphar is invoked, the invocant should, for
the best results, recite a versicle from Deuteronomy
10:17. [Rf. Mathers, The Greater Key of Solomon.]

Rofael [Raphael]

Rofocale—more usually called Lucifuge Rofo-
cale, prime minister in the infernal regions,
according to the Grand Grimoire. Rofocale has
control over all the wealth and treasures of the
world. His subordinate is Baal (a king, ruling in

...Rimmon, the devil’s ambassador to Russia [247]

the east). Two other subordinates are Agares (one
of the dukes in Hell and formerly of the angelic
order of virtues) and Marbas.

Rogziel (“wrath of God”)—one of the 7 angels
of punishment, as listed in Maseket Gail Edem and
Gehinnom. [Rf. Jewish Encyclopedia, 593.]

Rombomare —corresponding angel for Lau-
viah.

Romiel —in geonic (Middle Ages) lore, an
angel assigned to rulership over one of the months
of the year. [Rf. Trachtenberg, Jewish Magic and
Superstition.]

Rorex —in Conybeare, The Testament of
Solomon, a spirit (angel) invoked to counteract the
power of Alath (demon of disease, one of the
infernal decani).

Rosabis —genius of metals and one of the genii
of the 11th hour. [Rf. Apollonius of Tyana, The
Nuctemeron.]

Rosier —a former lesser-rank angel of the order
of dominations, now officiating in Hell. [Rf.
Michaelis, Admirable History of the Possession and
Conversion of a Penitent Woman.]

Roupa’il— an angel in Mandaean lore. [Rf.
Pognon, Inscriptions Mandaites des Coupes de
Khouabir .]

Rsassiel —one of the 70 childbed amulet angels.

Ruah Piskonit —one of the many names of the
angel Metatron.

Ruba’il —in Islamic lore, an angel of the 7th
Heaven in charge of a group of angels (in the guise
of men) engaged in worshipping Allah. [Rf. Hast¬
ings, Encyclopaedia of Religion and Ethics IV, 619.]

Rubi (fictional)—the 2nd angel, a cherub, in
Moore’s The Loves of the Angels.

Rubiel —as cited in De Plancy, Dictionnaire
Infernal, an angel (along with Uriel and Barachiel)
invoked in games of chance. For good results,
the name Rubiel, when prayed to, must be in¬
scribed on virgin parchment.

Ruchiel —an angel appointed over the wind.
[Rf. 3 Enoch, 14.]

Rudiel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 3rd
heavenly hall.

Rudosor —an angel of the 6th hour of the night,
serving under Zaazonash. [Rf. Waite, The
Lemegeton.]

Rufael —another form of the angel Raphael, or
a corruption of Raguel (q.v.). According to
Enoch I, 68:4, Rufael spoke with Michael con¬
cerning the fallen angels.

Rugziel (Dalkiel)—an angel who operates
in the 7th compartment of Hell in the “punish¬
ment of 10 nations.” [Rf Baraita de Massechet
Gehinnom.]

Rubiel —in Jewish legendary lore, the angel
governing the wind. He is mentioned as one of
the great luminaries in Heaven who, “when they
encounter Metatron, tremble before him and
prostrate themselves.” [Rf Ginzberg, The Legends
of the Jews I, 140.]

Rumael (Ramiel)—one of the fallen angels in
the Enoch listings.

Ruined Archangel —an epithet used by Milton
in Paradise Lost I, 593, to describe Satan in his fallen
state: “his form had yet not lost/All her Original
brightness, nor appear’d/Less than Arch Angel
rum d.

Riders —in the Septuagint, the term is used to
denote an order of the celestial hierarchy. Usually
equated with the order of dominations. Caird in
Principalities and Powers, p. 11, uses rulers as a
translation of the Greek “&px 0V£ S-” John of
Damascus, in Exposition of the Orthodox Faith II,
lists rulers (where customarily “principalities”
appears) as 1st of the last triad in the 9-fold division
of the celestial hierarchy.

Ruman —in Islamic lore, a special angel of the
lower regions who requires of all the deceased that
come before him to write down the evil deeds
they performed on earth and for which they were
consigned to Hell. Ruman then delivers the
deceased to the angels Munkar and Nakir (q.q.v.)

[248] RUMIEL / RUYA’IL

for punishment. [Rf. Jewish Encyclopedia ; Hastings,
Encyclopaedia of Religion and Ethics IV, 617.]

Rumiel —an angelic guard of the 6th Heaven;
also one of the 70 childbed amulet angels. [Rf.
Pirke Hechaloth', The Book of the Angel Raziel;
Budge, Amulets and Talismans, p. 225.]

Rumjal (Rumael?)—an evil, fallen archangel,
one of the original 200 that were seduced by Satan
into rebellion, according to Enoch I.

Rusvon (Riswan)—an angel who holds the keys
to the Muslim earthly paradise. [See De Plancy,
Dictionnaire Infernal-, Cf. Ridwan.]

Ruwano —a ministering angel invoked in con¬
juring rites. [R/i The Sixth and Seventh Books of
Moses.]

Ruya’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

“Prince of the Power of the Air” (Satan) by

Dore. Reproduced from Langton, Satan, A
Portrait.

Sa’adiya’il—in Islamic religious lore, an angel
of the 3rd Heaven in charge of a group of angels
(in the guise of vultures) engaged in worshipping
Allah. [Rf. Hastings, Encyclopaedia of Religion and
Ethics IV, 619.]

Saaphiel—angel of hurricanes, mentioned in
Sefer Yetzirah (The Book of Formation).

Saaqael (Sarakiel, Suriel?)—in Enoch I, an angel
of the presence.

Sabaoc—one of the 7 reprobated angels at the
trial which took place in a church council in Rome,
745 c.e. Other angels reprobated at the same trial
included Uriel, Raguel, Simiel. [Rf Heywood,
The Hierarchy of the Blessed Angels; see Repro¬
bated Angels.]

Sabaoth (Tsabaoth, Ibraoth, “hosts”)—one of
the 7 angels of the presence; one of the divine
names in gnostic and cabalistic lore. In the Ophitic
(gnostic) system, Sabaoth is one of the 7 archons,
creators of the universe.

Sabaoth Adamas—in the Texts of the Saviour,
Sabaoth Adamas is an evil power, ruler of the

wicked aeons; he is mentioned also in the Coptic
Pistis Sophia.

Sabathiel (Sabbathi)—in Jewish cabala, a spirit
(intelligence) of the planet Saturn. He receives the
divine light of the holy spirit and communicates
it to the dwellers in his kingdom. In Mosaic lore,
Sabathiel is one of 7 princes “who stand continu¬
ally before God, and to whom are given the
spirit-names of the planets.” [Rf. Cornelius
Agrippa, Three Books of Occult Philosophy III.]

Sabbath—an angel (so named) who sits on a
throne of glory in Heaven, the chiefs of orders of
angels doing him honor. He is the lord of the
Sabbath.

Sabbathi [Sabathiel]

Sabiel—the 1st of the personalized angels of the
10 holy sefiroth. In Montgomery, Aramaic
Incantation Texts from Nippur, Sabiel is an angel
who is invoked in ritual rites.

Sablil —according to Levi, Transcendental Magic,
a genius who runs down thieves. Levi’s authority
is Apollonius of Tyana, The Nuctemeron. In the

251

[252] SABRAEL / SAGR.4S

latter work, Sablil is one of the spirits or genii of
the 9th hour.

Sabrael (Sabriel)—one of the 7 archangels, as
noted in Conybeare, The Testament of Solomon,
and in 3 Enoch. Sabrael is chief of the order of
tarshishim (“the brilliant ones,” equated with the
order of virtues), sharing the post with Tarshiel—
according to Maseket Azilut. Sabrael is also guard
of the 1st Heaven. [Rf. Jewish Encyclopedia,
“Angelology.”] In occultism, Sabrael is the only
angel who can overcome the demon of disease,
Sphendonael.

Sabtabiel—in the cabala, an angel invoked in
necromantic rites. [Rf. Levi, Transcendental Magic,

p. 281 .]

Sachiel (“covering of God”)—an angel of the
order of hashmallim (cherubim). Sachiel is resident
of the 1st Heaven (in some sources, the 6th
Heaven). He is a Monday (or Thursday or Friday)
angel, invoked from the south (also from the
west). In addition, he is a presiding spirit of the
planet Jupiter. In goetic lore, he is called a servitor
of the 4 sub-princes of the infernal empire. His
sigil is shown facing p. 105 of Barrett, The Magus
II.

Sachiel-Melek—in the cabala, a king of the
underworld hierarchy governing priesthoods and
sacrifices. [Rf. Levi, Transcendental Magic, p. 307.]

Sachluph—a genius in control of plants and
one of the genii of the 2nd hour, as listed by
Apollonius of Tyana, The Nuctemeron.

Sacriel—in occult lore (Barrett, The Magus II,
etc.) an angel serving in the 5th Heaven. He rules
on Tuesday and is invoked from the south.

Sadayel—one of 3 archangels (the other 2 being
Tiriel and Raphael) whose name is found inscribed
in a pentagram on a ring amulet. [Rf. Budge,
Amulets and Talismans .]

Sadial (Sadiel)—in Islamic lore, an angel
governing the 3rd Heaven. [Rf. De Plancy,
Dictionnaire Infernal ; Clayton, Angelology.]

Saditel—an angel of the 3rd Heaven in the
listing of Cornelius Agrippa, Three Books of

Occult Philosophy III. [Rf. The Sixth and Seventh
Books of Moses, p. 139.]

Sadqiel—in M. Gaster, Wisdom of the Chal¬
deans, a ruling angel of the 5th day.

Sadriel—an angel of order. [Rf Charles,
Apocrypha and Pseudepigrapha of the Old Testa¬
ment.] In the Masque of Angels, a one-act opera
produced in New York in February, 1966 at St.
George’s Church, Sadriel was cast as the company
clerk.

Saelel—in the cabala, one of the 72 angels in
control of the zodiac.

Saeliah [Seeliah]

Safkas—one of the many names of the angel
Metatron.

Safriel—an angelic guard of the 5th Heaven.
Rf. Ozar Midrashim II, 116.] He is said to be
effective as a charm ( kamea ) for warding off the
evil eye. [Rf. Schrire, Hebrew Amulets.]

Sagansagel [Sagnessagiel]

Sagdalon—governor, with Semakiel, of the
sign of Capricorn in the zodiac.

Sagham—according to Levi, Transcendental
Magic, Sagham is ruler with Seratiel of the sign
of Leo in the zodiac.

Sagiel—an angel of the 7th hour of the day,
serving under Barginiel. [Rf. Waite, The Leme-
geton.]

Sagmagigrin—one of the many names of the
angel Metatron.

Sagnessagiel (Sasniel, Sagansagel, Sasnigiel,
etc.)—prince of wisdom and chief of the angelic
guards of the 4th hall of the 7th Heaven. Sagnes¬
sagiel is one of the many names of Metatron, as
listed in 3 Enoch. In the Baraita de Massechet
Gehinnom, Sagansagel (so written), during a talk
with Rabbi Ishmael in Heaven, showed the latter
the holy books wherein the decrees for Israel are
spelt out.

Sagras— with another angel named Saraiel,

253

Head of a sorrowing angel by Filippino Lippi (1457-1504). Reproduced from Regamey, Anges.

[254] SAGSAGEL / S AM( M)AEL

Sagras governs the sign of the Bull (Taurus) in the Saktas —one of the many names of the angel

zodiac. Metatron.

Sagsagel [Zagzagel]

Sahaqiel —angelic ruler of the sky, according
to 3 Enoch.

Sahariel (Asderel)—an angel invoked in
Syriac spellbinding charms. Sahariel governs the
sign of Aries (Ram) in the zodiac. [Rf. Prince of
Darkness (a witchcraft anthology), p. 177; The
Book of Protection ; Budge, Amulets and Talismans.]

Sahiviel —angelic guard of the 3rd Heaven,
mentioned along with numerous other such
guards in Ozar Midrashim 1,116.

Sahon —in the cabala, one of the angels of the
Seal; also a planetary angel.

Sahriel —one of the 64 angel wardens of the 7
celestial halls. [Rf Pirke Hechaloth .]

Sahtail (Sahteil)—an angel in Mandaean lore.
[Rf. Pognon, Inscriptions Mandaites des Coupes de
Khouahir.]

Saint Francis —pictured as an angel of mercy
(with wings) as well as the angel of the Apocalypse.
[R/i Bonaventura, Life of Saint Francis.] In his
role of angel of the Apocalypse, Saint Francis
warns the winds not to complete the destruction
of the world—not until “the elect should be
gathered.” [ See Rhamiel.]

Saints —an order of angels in Jewish Talmud
and Targum, according to Voltaire, “Of Angels,
Genii, and Devils.” A term for angels, as in the
Authorized Version of Psalms 89:7, where “coun¬
cil of the holy ones” is translated into “assembly
of saints.”

Saissaiel —with Riehol (a brother genius),
Saissaiel governs the sign of Scorpio. [Rf. Levi,
Transcendental Magic, p. 413.]

Sakniel —one of numerous angelic guards of
the gates of the West Wind, as cited in Ozar
Midrashim II, 316.

Sakriel (Samriel)—a porter angel of the 2nd
Heaven. [Rf. Pirke Hechaloth.]

Salamiel (Satanail, Satomail)—a great angel,
prince of the grigori (q.v.). Though the grigori
dwell in Heaven, a certain number of them are
malign. A legend has it that Salamiel rejected the
Lord and is now a fallen angel. [Rf. Ginzberg, The
Legends of the Jews 1,133.]

Salatheel (Sealtiel, Sealthiel, Salathiel—“I have
asked God”)—one of the 7 great ministering arch¬
angels, rulers of the movements of the spheres.
With Suriel (Suriyel), Salatheel conducted Adam
and Eve from the top of a high mountain, where
Satan had lured them, to the cave of treasures (as
reported in The Book of Adam and Eue). Ezra IV
refers to him as Salathiel. In secular writings, there
is a romance by the Rev. George Croly (published
in 1829, again in 1900, under the title Tarry Thou
Till I Come) in which the Wandering Jew is the
name of a 16th-century Venetian called Salathiel
ben Sadi. [Rf. Levi, Transcendental Magic\ Barnhart,
The New Century Handbook of English Literature,
p. 960.]

Salbabiel —an angel invoked in Aramaic love
charms. [Rf. Montgomery, Aramaic Incantation
Texts from Nippur.]

Salem —the guardian angel of St. John;
probably Melchizedec, who was the legendary
king of Salem (i.e., Jerusalem). [Rf. Klopstock,
The Messiah, notes to canto vii.]

Salemia —in Esdras II, one of the 5 “men”
(angels) who transcribed the 204 books dictated
by Ezra.

Salilu s —in magical arts [Rf. Levi, Transcen¬
dental Magic] a genius who opens sealed doors. In
Apollonius of Tyana, The Nuctemeron, Salilus is a
genius of the 7th hour.

Sallisim —in 3 Enoch, an order of angels within
the order of the Song-Uttering Choirs, the latter
being under the direction of Tagas (q.v.).

Salmael (Samael)—a prince of one of the angelic
orders. Salmael used to accuse Israel on Yom

...Sammael, father of Cain, “first of the art critics” [25 5 ]

Kippur, calling for the annihilation of the Jews
(forerunner of a genocide like Hitler?). Salmael is
equated with Samael and Azazel. He has also been
identified as Jacob’s dark antagonist at Peniel, as
have other angels. [Rf. Bamberger, Fallen Angels,
pp. 284-285.]

Salmay (Zalmaii, Samaey)—in the Grimorium
Verurn, one of the “holy angels of God” invoked
in ceremonial magic rites, specifically in the
benediction of the Salt. [Rf, Waite, The Book of
Ceremonial Magic, p. 175.]

Salmia—an angel petitioned in ritual prayer,
along with other “great and glorious spirits” for
the fulfilment of the invocant’s desires. [Rf.
Malchus, The Secret Grimoire of Turiei]

Salmon—an angel of the 6th hour of the night,
serving under Zaazonash. [Rf Waite, The
Lemegeton, p. 69.]

Salpsan—a son of Satan, according to the
Gospel of Bartholomew, in James, The Apocryphal
New Testament.

Salun—an angel petitioned in ritual prayer.
[Rf. Malchus, The Secret Grimoire of Turiei, p. 36.]

Samaey [Salmay]

Sam(m)ael (Satanil, Samil, Satan, Seir, Sal¬
mael, etc.)—a combination of “sam” meaning
poison and “el” meaning angel. In rabbinic
literature, Samael is chief of the Satans and the
angel of death. In the Secrets of Enoch (Enoch II) he
is the prince of demons and a magician. Samael
has been regarded both as evil and good; as one of
the greatest and as one of the foulest spirits opera¬
ting in Heaven, on earth, and in Hell. On the one
hand he is said to be chief ruler of the 5th Heaven
(in Jewish legendary lore his residence is usually
placed in the 7th Heaven), one of the 7 regents of
the world served by 2 million angels; on the other
hand, he is “that great serpent with 12 wings that
draws after him, in his fall, the solar system.” [Cf
Revelation 12.] Samael is also the angel of death
(one of a number of such angels) whom God sent
to fetch the soul of Moses when the Lawgiver’s
days on earth had come to an end. Talmud

Yalkut I, 110, speaks of Samael as Esau’s guardian
angel. Sotah 10b speaks of Samael as Edom’s sar
(angelic prince guardian). In the Sayings of Rabbi
Eliezer, Samael is charged with being the one (in
the guise of a serpent) who tempted Eve, seduced
her, and became by her the father of Cain. In The
Zohar (Vayishlah 170b), Samael is the dark angel
who wrestled with Jacob at Peniel, although
Michael, Uriel, Metatron, and others have been
identified as this antagonist. Samael is also equated
with the satan (i.e., the adversary) who tempted
David to number Israel [Rf. I Chronicles 21].
Targutn Jonathan to the Prophets renders Genesis 3:6
as: “And the woman saw Samael the angel of
death.” This verse is translated in the Paraphrase
of Job, 28:7, as: “the path of the Tree of Life which
Samael, who flies like a bird, did not know, and
which the eye of Eve did not perceive.” In Waite,
The Holy Kabbalah, p. 255, Samael is characterized
as the “severity of God” and is listed as 5th of the
archangels of the world of Briah. Here he corres¬
ponds to the sefira Geburah. Cornelius Agrippa,
Three Books of Occult Philosophy, equates Samael
with the Greek god Typhon. Baruch III, 4, men¬
tions “the angel Sammael.” In Charles, The
Ascension of Isaiah IV, 7, occurs this passage: “And
we ascended to the firmament, I and he [i.e.,
Isaiah and his escorting angel, a very glorious one,
not named—but compare with the angel that
Abraham encounters in the Apocalypse of Abraham],
and there I saw Sammael and his hosts, and there
was great fighting therein and the angels of Satan
were envying one another.” It is clear here that
Sammael and Satan are interchangeable. In
Longfellow’s extensive poem, The Golden Legend,
when the rabbi asks Judas Iscariot why the dogs
howl at night, the answer is: In the Rabbinical book
it sayeth / The dogs howl when, with icy breath,/Great
Sammael, the Angel of Death,/Takes through the
town his flight. In fiction, “Red Samael the
Seducer,” father of the hero, is a character in
Cabell, The Devil’s Own Dear Son. Cabell calls
Samael the “youngest and most virile of the 72
princes of Hell, a red-headed rogue who had made
his reputation some centuries ago with both Eve
and Lilith.” To Cabell, Samael belongs to the
order of seraphim and is “first of the art critics.”

[25 6] SAM AH A’ IL / SANTRIEL

Samaha’il —in Muslim tradition, an angel in
the 6th Heaven in charge of a group of angels (in
the guise of boys) engaged in worshipping Allah.
[Rf. Hastings, Encyclopaedia of Religion and Ethics
IV, 619.]

Samandiriel (Smandriel)—in Mandaean lore, a
spirit of fertility who receives prayers; and who
keeps such prayers until the time comes when he
believes they should be acted on. See Yus(h)amin.
[Rf Drower, The Canonical Prayerhook of the
Mandaeans, p. 272.]

Samangaluf (Smnglf, Samangeloph)—accord¬
ing to pseudo-Sirach, one of the 3 angels who
brought Lilith back to Adam in the pre-Eve days,
after a long separation. A Hebrew amulet, show¬
ing the seal of Samangaluf and taken from The
Book of the Angel Raziel, is reproduced in Budge,
Amulets and Talismans, p. 225.

Samas —a master spirit in Babylonian and
Chaldean occultism. Samas figures as one of the
signs (the sun) of the zodiac. [Rf Lenormant,
Chaldean Magic; Seligmann, The History of Magic.]

Samax —chief of the angels of the air and ruling
angel of Tuesday. His ministering angels are
Carmax, Ismoli, and Paffran. [Rf de Abano, The
Heptameron; Barrett, The Magus II.]

Samax Rex —as recorded in a book of Eliza¬
bethan black magic, a spirit of evil. [Rf Butler,
Ritual Magic, p. 256.]

Sambula —in Arabic lore, an angel invoked in
conjuring rites. [Rf Shah, Occultism .]

Samchia (Samchiel)—one of the 70 childbed
amulet angels. For a list of all 70, see Appendix.

Samchiel [Samchia]

Sameon —in Waite, The Lemegeton, an angel of
the 6th hour of the day, serving under Samil.

Sameron —an angel of the 12th hour of the
day, serving under Beratiel.

Sameveel —one of the fallen angels, listed in
Enoch I.

Samhiel —in the cabala, an angel invoked to
cure stupidity. [Rf Botarel, Mayan Hahochmah;
Enoch /.]

Sam Hii (Shorn Hii)—in Mandaean lore, one
of the 4 malki (uthri or angels) of the North Star.
The name means “creation of life.”

Samiaza(z) [Semyaza]

Samiel —in the Apocalypse of Peter (also in
James, The Apocryphal New Testament) Samiel is
an “immortal angel of God.” In The Book of
Protection, he is grouped with Michael, Gabriel,
and other spellbinding angels. However, accord¬
ing to Voltaire in his “Of Angels, Genii, and
Devils,” Samiel is one of the leaders of the fallen
angels, and hence evil. To Voltaire, apparently,
Samiel was another form for Samael, prince of
evil. In Bar-Khonai, The Book of Scholia, Samiel
is described as “blind, malformed, and evil.”

Samil —an angel ruler of the 6th hour, with a
vast concourse of serving spirits under him. [Rf
Waite, The Lemegeton.]

Samjaza [Semyaza]

Samlo —in gnosticism, one of the great
luminaries or aeons who “are to draw the elect up
to Heaven.” [Rf. Doresse, The Secret Books of the
Egyptian Gnostics.]

Sammael [Samael]

Sammangaloph [Samangaluf]

Samoel (Samoy?)—a spirit invoked in prayer
to the Master of the Art in Solomonic ritual
operations. [Rf. Mathers, The Greater Key of
Solomon.]

Samohayl —a ministering archangel evoked in
cabalistic conjuring rites. [Rf. The Sixth and Seventh
Books of Moses.]

Samoy —in the Grimorium Verum, an angel
conjured up in black magic operations. He may
be the same as Samoel.

Samriel [Sakriel]

Samsapeel (Samsaveel, Shamshiel)—an evil
archangel listed among the apostates in Enoch I.
He was one of 200 who descended from Heaven
to cohabit with the daughters of men.

...Samandiriel, keeper of prayers offertility [257]

Samsaveel [Samsapeel]

Samuil (Semil, “heard of God”)—in Jewish
legendary lore, an angel of the earth—that is, one
who exercises dominion over the earth. In Enoch
II, 33, he is the angel who not only transported
Enoch to Heaven (while Enoch was still in the
flesh) but, as commanded by God, returned him
to earth—although this mission and feat are also
ascribed to other angels, among them Rasuil and
Anafiel.

Samyaza [Semyaza]

Sanasiel —in Mandaean angelology, a spirit
who stands at the gate of life and prays for souls.
[Rf Drower, The Canonical Prayerbook of the
Mandaeans.]

Sanctities —a term for one of the celestial
orders, as employed by Milton in Paradise Lost III,
60. [Rf. West, Milton and his Angels, p. 135.]

Sandalphon (Sandolphon, Sandolfon—Greek,
“co-brother”)—originally the prophet Elias (Eli¬
jah). In rabbinic lore, Sandalphon is one of the
great sarim (angelic princes), twin brother of
Metatron, master ( hazzan) of heavenly song.
Exceeding Hadraniel in height by a 500-year foot
journey, he is regarded as one of the tallest
hierarchs in the celestial realms—Moses, sighting
him in the 3rd Heaven, called him “the tall angel.”
Talmud Hagiga 13b says his head reaches Heaven
(which was said also of Israfel and of the Greek
giant Typhon). In Mathers, The Greater Key of
Solomon, Sandalphon is designated “the left-hand
feminine cherub of the ark.” In the liturgy for the
Feast of Tabernacles, he is credited with gathering
the prayers of the faithful, making a garland of
such prayers, and then “adjuring them to ascend as
an orb to the supreme King of Kings.” In 3 Enoch,
Sandalphon is described as ruler of the 6th Heaven
(makon) but, in The Zohar (Exodus 202b), he is
“chief of the 7th Heaven.” According to Islamic
lore, he dwells in the 4th Heaven. As is reported
of Michael, he carries on ceaseless combat with
the apparently indestructible Samael (Satan),
prince of evil. In popular etymology, Sandalphon

is a fancier of sandals (soft shoes) when he stands
in the presence of his Maker, but leather shoegear
when he appears before the Shekinah (see The
Zohar). The ancient sages identified Sandalphon
with Ophan (q.v.). He is said also, by cabalists, to
be instrumental in bringing about the differentia¬
tion of sex in the embryo—a good thing to bring
to the attention of expectant mothers. [Rf. Yalkut
Reubeni .] In Longfellow’s “Sandalphon,” he is the
“Angel of Glory, Angel of Prayer,” Longfellow’s
inspiration for the poem deriving from J. P.
Stehelin, Traditions of the Jews.

Sandolfon [Sandolphon]

Sangariah —angel of fasts, whose chief office is
accusing those who fail to observe the Sabbath.
[Rf. The Zohar [Exodus 207a).]

Sangariel —an angel who guards the portals of
Heaven. [Rf. Mathers, The Greater Key of Solo¬
mon.]

Sanigron Kunya —in M. Gaster, The Sword of
Moses, one of the 14 great angels who may be
invoked in special ceremonial rites.

Sannul (Sanul)—an angel of the order of
powers; in occultism, he is summoned up in
ritual magic rites. [Rf. The Sixth and Seventh Books
of Moses.]

Sansanui (Sansanvi, Sanvi, Sansennoi, Snvi,
Sanzanuy)—one of the 3 angels credited with
bringing Lilith back to Adam after their separation
(in the pre-Eve days). The other 2 angels who
assisted in the reconciliation were Sanuy (or
Sennoi) and Samangaluf. Sansanui is now a potent
prophylactic against the deprivations of Lilith and
her minions. [Rf. Trachtenberg, Jewish Magic and
Superstition.]

Santanael —a Friday angel, resident of the 3rd
Heaven. Summoned up, Santanael will appear
only when the invocant faces south. [Rf. de
Abano, The Heptameron ; Barrett, The Magus II.]

Santriel —the sole reference to Santriel occurs
in The Zohar (Exodus 151a), where his function is

SAPHAR I SAR HA-OLAM

[25 8]

clearly described: “And a certain angel named
Santriel goes away to fetch the body of such a
sinner [i.e., such a one who kept not the Sabbath]
from the grave and brings it to Gehenna, holding
it up before the eyes of all the [other] sinners, that
they may see how it bred worms.”

Saphar— in the Sefer Yetzirah (Book of Founda¬
tion) it is said that Saphar is “one of the 3 seraphim
through whom the world was made,” the other 2
being Sepher and Sipur.

Sapiel (Saphiel)—an angel of the 4th Heaven
and ruler of the Lord’s Day. Sapiel is a guardian
angel and is to be invoked from the north.

Sar (pi., sarim )—a Hebrew term for an angel
prince. There are 70 sarim , one for each nation.
The sarim are also identified as the 70 Shepherds,
as in the Shepherd of Hermas.

Saraiel (Sariel)—governor of the sign of the
Twins in the zodiac, at which post Saraiel is
assisted by another genius (i.e., angel) named
Sagras. [R/". The Prince of Darkness, p. 177.]

Sarafiel —in Islamic mythology, an angel
equated with Israfil or Israfel. [Rf. Jewish Encyclo¬
pedia, “Angelology.”]

Sarafsion —in hechaloth lore ( Ma'asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Sarahiel —one of the 7 angelic guards of the
2nd Heaven, according to Hechaloth Rabbati. [Rf
Ozar Midrashim I, 116.]

Sarakiel (Saraquael)—the prince of ministering
angels, officiating when these angels convene at
judgment councils. Sarakiel is “one of the 7 holy
angels set over the children of men whose spirits
have sinned.” [Rf. The Book of Enoch.] With
another angel, Sataaran, Sarakiel governs the sign
of the Ram.

Sarakika’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Saraknyal (Sarakuyal)—one of the 200 angels
under the leadership of Semyaza who descended

to earth to cohabit with the daughters of men, an
incident touched on in Genesis 6. The American
poet Mark Van Doren mentions Saraknyal in
his poem “The Prophet Enoch.” The variant form
Sarakuyal is provided by Levi, The History of Magic,
when listing the leaders of the 200 apostates.

Saranana —in The Almadel of Solomon, an angel
of the 3rd altitude.

Saraquael [Sarakiel]

Sarasael (Sarea, Sarga, Saraqael)—a seraph; one
of the 5 “men” who wrote down the 204 books
dictated by Ezra. He is one of the holy angels “set
over the spirits of those who sin in the spirit.” As
recorded in Baruch III, Sarasael is the angel God
sent to Noah to advise the latter in the matter of
replanting the Tree (in Eden) “which led Adam
astray.”

Saratan —in Arabic lore, an angel invoked in
incantation rites.

Sarea (Sarga)—in Duff, II Esdras, one of 5
“men” referred to under Sarasael. Of the 204 books
dictated by Ezra, 70 were to be delivered only to
the wise; the others were to be published openly.

Sarfiel —an ancient amulet angel whose name
is recorded in a Palestinian mezuzah, along with
the names of 6 other angels. In occultism, Sarfiel
is an angel of the 8th hour of the day, serving
under Osgaebial. In Ozar Midrashim II, 316, he is
one of the numerous guards of the gates of the
East Wind.

Sarga (Sarasael)—one of the 5 heavenly
scribes appointed by God to transcribe the 204
books dictated by Ezra. The other 4 scribes are
Dabria, Seleucia, Ethan (or Ecanus), and Asiel.
Here, clearly, Sarga is considered another form
for Sarea and Sarasael.

Sargiel (Nasargiel)—an angel who fills Hell
with the souls of the wicked.

Sar ha-Kodesh —the angelic prince of the
sanctuary, or of holiness. Sar ha-Kodesh has been
identified with Metatron and Yefefiah ( q.q.v.).

Sar ha-Olam —literally “prince of the world”

Satan and Belzebuth (fallen angels) in consultation on battle strategy. An illustration for Paradise
Lost I, after a sculpture by Darodes. Reproduced from Hayley, The Poetical Works of John Milton.

[260] SAR HA-PANIM / SATAN

and the equivalent of Sar ha-Panim, “prince of the
face.” Identified as Michael, Jehoel, Metatron,
and—by St. Paul—as Satan. Talmud calls Sar
ha-Olam an angel who “bears God’s name within
him,” referring to Exodus 23:21. [Rf. Talmud
Yebamoth 16b; Hullin 60a; Sanhedrin 94a.] Sar
ha-Olam, like Metatron, is credited with com¬
posing Psalms 37:25 and Isaiah 24:16.

Sar ha-Panim—literally “prince of the face”
and equated with the prince of the presence; also
with Sar ha-Olam.

Sar ha-Torah—literally “prince of the Torah”
(Law), who is Yefefiah (q.v.).

Sarhma’il—in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Sariel (Suriel, Zerachiel, Sarakiel, Uriel, etc.)—
one of the 7 archangels originally listed in the
Enoch books as Saraqel and differentiated from
Uriel, although Sariel is identified as Uriel in T.
Gaster, Dead Sea Scriptures. Sariel is cited both as
a holy angel and a fallen one. In occultism he is
one of the 9 angels of the summer equinox and is
effective as an amulet against the evil eye. He
governs the zodiacal sign of the Ram (Aries). In
addition, he teaches the course of the moon (which
was regarded at one time as forbidden knowledge).

[Rf Glasson, Greek Influence in Jewish Eschatology.]

In the recently discovered Dead Sea scrolls, one of
the books, The War of the Sons of Light Against the
Sons of Darkness, speaks of the angel Sariel as a
name that appears on the shields of the “third
Tower,” the term Tower having the meaning of
a fighting unit. There were 4 Towers in all.

Sarim (Hebrew plural for sar, “prince”)—an
angelic order of the Song-Uttering Choirs under
the leadership of Tagas (q.v.). [Rf. 3 Enoch.]

Saritaiel (Saritiel)—with a brother genius called
Vhnori, Saritaiel governs the zodiacal sign of
Sagittarius.

Saritiel [Saritaiel]

Sarmiel—a subordinate of Jehoel, prince of
fire (q.v.). [Rf. King, The Gnostics and Their
Remains, p. 15.]

Sarospa—“the angel who executes the com¬
mands of Ahura-Mazda.” [Rf. Forlong, Encyclo¬
pedia of Religions.]

Sarphiel—an angel invoked in Syriac incanta¬
tion charms. In The Book of Protection, Sarphiel is
grouped with Michael, Shamshiel, and Nuriel as
“a spellbinding power.”

Sarquamich—a ruling angel of the 3rd hour of
the night. [See Haglow.]

Sar Shel Yam (“prince of the sea”)—Rahab
(q.v.). [Rf. Midrash Rabbah.]

Sartael (“God’s side”)—also called Satarel. An
evil archangel, in control of hidden things.
Mentioned in Talmud Berakoth 57b.

Sartamiel—one of the governing angels of the
zodiac. [Rf Cornelius Agrippa, Three Books of
Occult Philosophy III.]

Sartziel (Saissaiel)—according to Levi, Trans¬
cendental Magic, the genius governing the zodiacal
sign of Scorpio. [Rf. Prince of Darkness.]

Sarush [Sirushi, Sraosha]

Sasa’il—in Muslim tradition, an angel of the
4th Heaven in charge of a group of angels (all in
the guise of horses) engaged in worshipping Allah.
[Rf. Hastings, Encyclopaedia of Religion and Ethics
IV, 619.]

Sasgabiel—an angel invoked in rites of exor¬
cism. [Rf. Montgomery, Aramaic Incantation Texts
from Nippur.]

Sasniel [Sasnigiel]

Sasnigiel (Sasniel, Sagansagel, Sasnesagiel)—in
3 Enoch, the angelic prince of wisdom, prince of
the world, and prince of the presence (or face);
also one of the seraphim “appointed over peace.”
Sasnigiel is one of the many names of the angel
Metatron.

Sastashiel Jhvhh—one of the angelic princes
of the hosts of X. [Rf. M. Gaster, The Sword of
Moses.]

Sataaran—the genius in control of the zodiacal
sign of the Ram (Aries). Sataaran shares this post

...Satan, will be, in time, reinstated in “pristine splendor”

with another genius, Sarahiel (Sariel). [Rf. Levi,
Transcendental Magic, p. 413.]

Satael— one of the Tuesday angels of the air
invoked in magic rites. Satael serves also as a
presiding spirit of the planet Mars. [Rf. de Abano,
The Heptameron; Barrett, The Magus.]

Satan —the Hebrew meaning of the word is
“adversary.” In Numbers 22:22 the angel of the
Lord stands against Balaam “for an adversary”
(satan). In other Old Testament books (Job, I
Chronicles, Psalms, Zechariah) the term likewise
designates an office; and the angel investing that
office is not apostate or fallen. He becomes such
starting in early New Testament times and
writings, when he emerges as Satan (capital S), the
prince of evil and enemy of God, and is character¬
ized by such titles as “prince of this world” (John
16:11) and “prince of the power of the air”
(Ephesians 2:2). When Peter was rebuked by
Jesus, he was called Satan (Luke 4:8). Reading
back into Genesis, medieval writers like Peter
Lombard (c. 1100-1160) saw Satan in the guise of
the serpent tempting Eve, although other writers,
like the 9th-century Bishop Agobard, held that
Satan tempted Eve through the serpent. As
Langton says in Satan, A Portrait: “In the later
Jewish literature, Satan and the serpent are either
identified, or one is made the vehicle of the other.”
Originally, Satan (as ha-satan) was a great angel,
chief of the seraphim, head of the order of virtues.
While seraphim were usually pictured as 6-winged,
Satan was shown as 12-winged. Gregory the
Great in his Moralia, after listing the 9 hierarchic
orders, pays this tribute to Satan: “he wore all of
them [all the angels] as a garment, transcending
all in glory and knowledge.” Talmud claims that
Satan was created on the 6th day of Creation
(Bereshith Rabba, 17). Through a misreading of
Isaiah 14:12, he has been identified with Lucifer.
To Aquinas, Satan, as “the first angel who sinned”
is not a seraph but a cherub, the argument being
that “cherubim is [sic] derived from knowledge,
which is compatible with mortal sin; but seraphim
is [sic] derived from the heat of charity, which is
incompatible with mortal sin” ( Summa 1, 7th art.,
reply obj. 1). In time, according to Jerome,

[261]

Gregory of Nyssa, Origen, Ambrosiaster, and
others, Satan will be reinstated in his “pristine
splendor and original rank.” This is also cabalistic
doctrine. In secular lore, Satan figures in many
works, notably in Milton’s Paradise Lost, where
he is chief of rebels and the “Arch Angel ruin’d”
(I, 593) and in Paradise Regained, where he is the
“Thief of Paradise” (IV, 604). Also in Vondel’s
Lucifer; in Dryden’s The State of Innocence; and in
Goethe’s Faust (where he is represented by
Mephistopheles). Other names for Satan include
Mastema, Beliar or Beliel, Duma, Gadreel,
Azazel, Sammael, angel of Edom. In rabbinic lore
he has a nickname “the ugly one” (Ginzberg, The
Legends of the Jews V, 123). In Midrash Tehillim
Satan appears to David (when the latter was out
hunting) in the form of a gazelle. Compare with
figure of Mutabilitie (as conceived by Spenser in
“Two Cantos of Mutabilitie” in The Fairie

Satan bound for a thousand years by the

angel of the abyss (Appollyon/Abaddon), a 17th-
century illustration of I Revelation 20. Repro¬
duced from Langton, Satan, A Portrait.

[2621 SATA N A IL / SEDEKIAH

Queene), the Greek Titaness who challenges Jove’s
sovereignty and who, like Satan, aspired to and
attempted “the empire of the Heavens hight.”

Satanail —“his name [Satan’s] was formerly
Satanail.” [Rf. Enoch II (the Slavonic Enoch),
chap. 31, Morfill edition.]

Satarel [Sartael]

Sathariel (“concealment of God”)—the
“averse” sefira (q.v.) “who hides the face of
mercy.” In The Zohar (supplement), Sathariel is
called Sheiriel. [Rf. Waite, The Holy Kabbalah, p.
257.]

Satrapies —a term Milton uses in his “The
Reason of Church-Government Urged against
Prelacy” to denote an order in the angelic hier¬
archy not mentioned by pseudo-Dionysius or any
other angelologist, as in “Their celestial prince¬
doms and satrapies.”

Saturn —in Persian religious lore, an angel,
lord of the 7th Heaven. In the cabala, Saturn is the
angel of the wilderness. In Chaldean mythology,
he was Adar, one of the ruling gods of the 5
planets. Milton refers to Saturn as a fallen angel
(Paradise Lost I, 512.)

Saulasau —a power of the upper world. [Rf.
Doresse, The Secret Books of the Egyptian Gnostics.]

Sauriel (Sauriil, Suriel, Sowrill)—an angel of
death, so designated in Drower, The Canonical
Prayerbook of the Mandaeans, where Sauriel is
referred to as “Sauriel the Releaser.”

Savaliel —angelic guard of the 3rd Heaven.
Mentioned among numerous other guards in Ozar
Midrashim I, 116.

Savaniah —an angel’s name found inscribed on
the 3rd pentacle of the planet Mercury. [Rf.
Mathers, The Greater Key of Solomon.]

Savatri (Savitri, Savitar)—one of the 7 or 12
adityas or “infinite ones” (angels) in Vedic lore.
He (or she) is a sun god or goddess, and is described
as having “a golden hand, golden eyes” and
“drawn by luminous brown steeds with white
feet.” In Vedic hymns Savatri is identified with

Prajapati, the Creator. “Upon that excellent
glory /of the god Savitar may we meditate ;/May
he stimulate our prayers.” [R/ - . Forlong, Encyclo¬
pedia of Religions; Gaynor, Dictionary of Mysticism ;
Redfield, GodslA Dictionary of the Deities of All
Lands.]

Savitar [Savatri]

Savitri [Savatri]

Savliel —in Pirke Hechaloth, an angelic porter
or guard of the 3rd Heaven.

Savsa —in hechaloth lore (Ma’asseh Merkabah),
an angelic-guard stationed at the 6th heavenly hall.

Savuriel —an angelic guard of the 3rd Heaven.
[Rf. Ozar Midrashim I, 116.]

Sawael —in the Book of Formation (a cabalistic
work), the angel of the whirlwind. [Rf. Budge,
Amulets and Talismans, p. 375.]

Sazquiel —angelic ruler of the 5th hour, with
10 chiefs and 100 lesser officers serving under him,
each with his own attendants. [Rf. Waite, The
Lemegeton.]

Scamijm —an angel serving in the 1st Heaven,
according to The Sixth and Seventh Books of Moses.

Schabtaiel [Schebtaiel]

Schachlil —in transcendental magic, the genius
governing the sun’s rays; also the governor of the
9th hour, as cited in Apollonius of Tyana, The
Nuctemeron.

Schachniel —one of the 70 childbed amulet
angels.

Schaddyl —a throne angel, one of 15, listed in
The Sixth and Seventh Books of Moses.

Schaltiel —a spirit who, with the help of
Iadara (q.v.), governs the sign of the Virgin in the
zodiac. [R/i The Prince of Darkness, p. 177.]

Scharial —in occult lore, an angel who is said
to have come out of Sodom for the purpose of
curing painful boils. [Rf. The Sixth and Seventh
Books of Moses.]

Schaway t—one of 15 throne angels. [Rf. The
Sixth and Seventh Books of Moses.]

Schebtaiel (Sabbathi)—in the cabala, the lord
of the planet Saturn. The term derives from
schebtai, Hebrew for Saturn. In Notes to his trans¬
lation of Dante’s Paradiso, quoting Stehelin,
Rabbinical Literature, Longfellow refers to Scheb¬
taiel as the intelligence of Saturn. In the earliest
manuscript version of The Golden Legend, Long¬
fellow favored Anachiel, and then Schebtaiel, as
lord of Saturn. Subsequently, however, he dis¬
carded both these angels in favor of Orifel.

Schekinah [Shekinah]

Scheliel —one of the 28 angels governing the
28 mansions of the moon.

Schiekron —in Apollonius of Tyana, The Nucte-
meron, the genius of bestial love, and one of the
genii of the 4th hour. [Cf. Pharzuph.]

Schimuel —one of 15 throne angels listed in
The Sixth and Seventh Books of Moses.

Schioel —an angel whose name is found
inscribed on the 1st pentacle' of the moon. [Rf.
Mathers, The Greater Key of Solomon.]

Schrewniel (“convert”)—in Mosaic incanta¬
tion rites, an angel to be invoked for obtaining a
good memory and an open heart.

Scigin —an angel invoked in goetic rites and
mentioned in the grimoires.

Scourging Angels (Hebrew, malache hab-
bala) —angels “pitiless of mind” whom Abraham
encountered during his visit to Paradise. [Rf The
Testament of Abraham .]

Scribe of the Knowledge of the Most High

—any of the following 9 answer to the title:
Vretil, Enoch, Dabriel, Ezra, Pravuil, Uriel,
Radueriel, Soferiel Memith, and Soferiel Mehayye.

Scribe of Righteousness —identified as Enoch
in the Vision of Paul XX. In this Vision, Paul sees
Enoch as an angel “at the interior of Paradise.”

Scribes —in 3 Enoch, the scribes constitute a
high order of angels; they register the deeds of
all men and read aloud the books of judgment at
the convening of the sessions of the celestial court.

...Scribes, registrars of the deeds of all men [263]

Sealiah (Seeliah)—in the cabala, an angel who
governs or controls vegetation on earth. He is also
one of the 72 angels bearing the mystical name of
God Shemhamphorae. For Sealiah’s sigil see
Ambelain, La Kabbale Pratique, p. 281.

Sealtiel (Hebrew, “request of God”)—an
archangel cited in Jobes, Dictionary of Mythology
Folklore and Symbols.

Seats —an order of angels mentioned by
Augustine in his City of God as sedes, and referred
to by John Salkeld in the latter’s A Treatise of
Angels (1613), p. 303. The term “seats” may be
equated with thrones. Edmund Spenser indicates
such use in his “An Hymne of Heavenly Beautie.”

Seba’im —a class of angels spoken of in 3
Enoch, chap. 19: “When the time draws nigh for
the recital of the heavenly song, all the hosts (the
seba’im) are afrighted.”

Sebalim —an order of angels comprised in the
Song-Uttering Choirs, operating under the
leadership of Tagas ( q.v.). [Rf. 3 Enoch.]

Sebhael (Sebhil)—a spirit in Arabic lore who is
in charge of the books wherein are recorded the
good and evil actions of man. [Rf. De Plancy,
Dictionnaire Infernal, 1863 ed.]

Second Angel —in Enoch II, 30:12, Adam is
called “a second angel.”

Second Heaven, The —in Islamic lore, the
abode of Jesus and John the Baptist. Here (in
Jewish lore) the fallen angels are imprisoned and
the planets fastened. It was in this Heaven that
Moses, during his visit to Paradise, encountered
the angel Nuriel, “standing 300 parasangs high,
with a retinue of 50 myriads of angels all fashioned
out of water and fire.” [Rf. The Legends of the Jews
I, 131, and II, 306.]

Seconds (fictional)—the name of an angel in
Charles Angoff’s short story “God Repents.” [See
Time.]

Sedekiah —a “treasure-finding angel” whose
name figures on the pentacle of the planet Jupiter.
Sedekiah may be invoked in Solomonic magical
operations.

[264] SEDIM / SENCINER

Sedim (sing, sedu) —in Talmud Abot(h) the
sedim are guardian spirits, invoked in the exorcism
of evil spirits.

Sedu [sing, for sedim]

Seehiah (Seheiah)—in the cabala, one of the 72
angels bearing the mystical name of God Shem-
hamphorae. In Ambelain, La Kabbale Pratique,
chart of L’Arbre de Vie (facing p. 88), Seehiah is
listed as one of 9 angels of the order of domina¬
tions, led by Zadkiel. He is credited with the power
of bestowing long life and improving the health of
those who invoke him. [Rf. Barrett, The Magus II,
chart facing p. 62.]

Seeliah (Saeliah)—in the cabala, a fallen angel
once of the order of virtues. He has (or had)
dominion over vegetables. When invoking him,
and for the best results, it is advisable to recite a
verse from Psalm 93. Seeliah is mentioned in
Ambelain, La Kabbale Pratique, p. 278.

Sefira (sephira; pi. sefiroth or sephiroth)—a
divine emanation through which God manifested
His existence in the creation of the universe. In the
cabala, there are 10 holy and 10 unholy successive
sefiroth, the holy ones issuing from the right side
of God, the unholy ones from His left. The 10
holy ones are usually given as: 1. Kecher (crown),
2. Chokmah (wisdom), 3. Binah (understanding),
4. Chesed (mercy), 5. Geburah (strength),
6. Tiphereth (beauty), 7. Netzach(victory), 8. Hod
(splendor), 9. Jesod (foundation), 10. Malkuth
(kingdom). The sefiroth may be compared with
the Platonic powers or intelligences, or with the
gnostic aeons. In the cabala, the great sefiroth in
the form of personalized angels are: Metatron,
archangel of the hayyoth hakodesh; Raziel, arch¬
angel of the arelim or erelim; Zadkiel, archangel
of the hashmalim; Kamael, archangel of the
seraphim; Michael, archangel of the shinanim;
Haniel, archangel of the tarshishim; Raphael,
archangel of the bene elohim; Gabriel, archangel
of the kerubim. In the Book of Formation is this
description of the 10 “ineffable” sefiroth: “They
are without limits; the infinity of the Beginning
and the infinity of the End; the infinity of the
Good and the infinity of the Evil; the infinity of

the Height and the infinity of the Depth . . . their
appearance is like that of a flash of lightning, their
goal is infinite. His [God’s] word is in them when
they emanate and when they return . . . and before
His throne they prostrate themselves.” In the
opinion of the 16th-century commentator Isaac
ha-Cohen of Soria, of the 10 evil emanations, only
7 were permitted to endure, and of these 7 only
5 have been “authenticated”—Ashmedai, Kafke-
foni, Taninniver (blind dragon), Sammael, and
Sammael’s mate Lilith.

Sefoniel —in Mathers, The Greater Key of
Solomon, one of two princes ruling the universe,
the other being Ioniel. Sefoniel may be invoked
in magical operations.

Sefriel —an angelic guard of the 5th Heaven,
as listed in Pirke Hechaloth.

Segef— an angel of destruction invoked at the
close of the Sabbath. [Rf Trachtenberg, Jewish
Magic and Superstition .] It should be pointed out
that the angels of destruction are not by nature
evil; only so in a causative sense. They were among
the 1st angels to be created. There is no mention
of them as among the one-third of the hosts that
defected at the time of the great rebellion in
Heaven.

Segsuhiel YHWH —one of the angel princes of
the hosts of X (i.e., God), as listed in M. Gaster,
The Sword of Moses. [R/ Levi, Transcendental
Magic.]

Sehaltiel —an angel to be invoked when one
wishes to drive away the archfiend Moloch. [Rf.
Levi, Transcendental Magic.]

Seheiah —in the cabala, an angel who provides
protection against fire, sickness, etc., and governs
longevity. His corresponding angel is Sethacer.
For Seheiah’s sigil, see Ambelain, La Kabbale
Pratique, p. 269.

Sehibiel —an angelic guard of the 2nd Heaven,
as listed in Pirke Hechaloth.

Seimelkhe —a celestial being in gnostic lore,
commonly referred to as a power or an aeon. [Rf.
Doresse, The Secret Books of the Egyptian Gnostics.]

...Semyaza, hangs between heaven and earth, head down [265]

Seir —another name for Samael, according to
Nahmanides. [Rf. Bamberger, Fallen Angels, p.
154.]

Seket —in the cabala, a female angel who dwells
in Egypt; she is the angel of part of an hour and
appears when properly invoked. The poet H.D.
sings of Seket in her poem “Sagesse.” Seket is also
mentioned in Ambelain, La Kabbale Pratique.

Seldac (Sellao, Esaldaio, Sacla)—in gnosticism,
one of the angels of the order of powers, in charge
of heavenly baptism. [Rf. Doresse, The Secret
Books of the Egyptian Gnostics.]

Selemia (Shelemiah, Seleucia)—one of the 5
“men” (i.e., angels) who wrote down the 94 (or
204) books cnuated by Ezra, according to popular
legend. The other angelic scribes are usually listed
as Asiel, Dabria, Ecanus, and Sarae (Sarga). [Rf
the apocryphal work Esdras IT, Charles, Apocrypha
and Pseudepigrapha of the Old Testament.]

Selith —in Klopstock, The Messiah, a seraph,
one of the 2 guardian angels of the Virgin Mary
and St.John the Divine.

Semakiel (Semaqiel)—with another genius
called Sagdalon, Semakiel rules the zodiacal sign of
Capricorn. [Rf. Levi, Transcendental Magic.]

Semalion —in Talmud Sotah 13b, the angel
who announced the death of Moses with the
words “The great scribe is dead!” [Rf. Ginzberg,
The Legends of the Jews V, 6.] Note: since Sammael
was the one sent from heaven to fetch Moses’ soul,
Semalion may be a variant spelling for Sammael.
The name occurs also in Talmud Sanhedrin 38b
and Hagiga 13b.

Semanglaf (Samangaluf)—an angel who is to
be invoked for help when a woman becomes
pregnant; also one of 3 angels who brought
Lilith back to Adam.

Semaqiel [Samakiel]

Semeliel (Semishial)—one of the 7 princes
“who stand continually before God, and to whom
are given the spirit-names of the planets,’’accord¬
ing to Cornelius Agrippa. [Rf. The Sixth and
Seventh Book of Moses.] In Cornelius Agrippa’s

view, as recorded in his Three Books of Occult
Philosophy III, Semeliel (Semeshiah) is the spirit
of the Sun.

Semeschiah [Semeliel]

Semiaxas [Semyaza]

Semiazaz [Semyaza]

Semibel (Simiel)—one of the 7 angels repro¬
bated at the church council in Rome in 743 c.e.
Uriel was one of the 7 reprobated. [Rf. Heywood,
The Hierarchy of the Blessed Angels.]

Semil [Samuil]

Setnishia [Semeliel]

Semjaza [Semyaza]

Semyaza (Semiaza, Shemhazai, Shamazya,
Amezyarak, etc.)—probably a running together of
Shem (meaning name) and Azza (the angel Azza,
or Uzza). He was the leader of the evil angels who
fell, or one of the leaders. In legend, he is the seraph
tempted by the maiden Ishtahar to reveal to her
the Explicit Name (of God.) It is said that he now
hangs between heaven and earth, head down, and
is the constellation Orion. [Rf. Graves, Hebrew
Myths.] Levi, Transcendental Magic, suggests that
Orion “would be identical with the angel Michael
doing battle with the dragon, and the appearance
of this sign in the sky would be, for the cabalist,
a portent of victory and happiness.” According to
The Zohar (Genesis) Semyaza’s sons, Hiwa and
Hiya, by one of Eve’s daughters, were so mighty
that they ate daily 1,000 camels, 1,000 horses, and
1,000 oxen. In Byron’s version of the legend
(“Heaven and Earth, a Mystery”), Semyaza is
transformed into Azaziel, and the female Ishtahar
into Aholibamah. A recently unearthed version of
Enoch (Qumram collection) contains a letter from
Enoch addressed to Semyaza (Shemazya) and his
companions. [Rf. Allegro, The Dead Sea Scrolls, p.
119.] Schwab, Vocabulaire de VAngelologie, identi¬
fies Semyaza with Azael.

Senacher —the corresponding angel forElemiah
{q.v.).

Senciner —corresponding angel for Michael;

[266] SENEGORIN / SERUF

An 18th-century conception of Adam and

Eve after the Fall, with Sin and Death in the
background. Having failed to prevent the en¬
trance of Satan into the Garden of Eden, the
guardian angels are shown returning to heaven.
Reproduced from Langton, Satan, A Portrait.

also an angel of the order of powers. Senciner
watched over Aedipus Aegyptiacus, as noted in
Ambelain, La Kabbale Pratique. In H.D.’s poem
“Sagesse,” Senciner is an angel of a quarter of an
hour.

Senegorin— advocate angels who form the
suite of the chief advocate Metatron. They are
1,800 in number. [Rf. 3 Enoch.]

Setrnoi (Sinui, Senoi, Sanuy)—with Sansennoi
and Sammangeloph, Sennoi was dispatched by
God to bring Lilith back to Adam after a falling

out between the pair in the pre-Eve days. Lilith
was evil, but an amulet bearing the name Sennoi
was sufficient, when Lilith beheld it, to deter her
from harming anyone, particularly infants (in,
that is, the post-Eden days). For the sigil of Sennoi
see The Book of the Angel Raziel and Budge,
Amulets and Talismans, 225. [Rf. Ausable, A
Treasury of Jewish Folklore; Hyde, Historia Reli-
gionis Veterum Persarum .]

Sensenoi [Sennoi]

Sensenya —one of the 70 childbed amulet
angels.

Sentacer [lelahiah]

Seclam—an angel of the order of powers,
summoned in ceremonial rites [Rf The Sixth and
Seventh Books of Moses.]

Sephar [Vepar]

Sepharon —in Waite, The Lemegeton, a chief
officer-angel of the 1st hour of the night, serving
under Gamiel.

Sepher —one of the 3 seraphim “through
whom the world was created,” the other 2 being
Saphar and Sipur. [Rf Sefer Yetzirah .]

Sepheriel —a great luminary, on the pro¬
nouncement of whose name “God will come to
Universal Judgment.” [Rf Mathers, The Greater
Key of Solomon .]

Sephira [Sefira]

Sephiroth (Sefiroth)—in The Sixth and Seventh
Books of Moses, a power angel of the 5th Seal.
He is invoked in cabalistic conjuring rites. [See
Sefira.]

Sephuriron —the 10th of the 10 holy sefiroth.
He has 3 deputy sarim (angelic princes) answerable
to him. They are Malkiel, Ithuriel, and Nashriel.
Note that, in Paradise Lost IV, 800, Ithuriel is the
angel dispatched to locate Satan. [Rf Isaac ha-
Cohen of Soria’s “Emanations of the Left.”]

Serabilin [Jesubilin]

Serael —an angel serving in the 5th Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

...Seraphiel, chief of seraphim, spirit of mercury [ 267 ]

Serakel —an angel who exercises dominion
over fruit-bearing trees. [Rf. Jewish Encyclopedia,
“Angelology.”]

Seralif— an anagram for Israfel. An angel
who participates in a dialogue with Gabriel,
Michael, Raphael, and a chorus of angels in the
poem “ Virginalia” by Thomas Holley Olivers. For
a while Chivers (American poet, 1809-1858)
was associated with Poe, whose biography he
wrote.

Seraph (“fiery serpent,” sing, for seraphim)—
an angel by that name of the order of seraphim.
In Ginzberg, The Legends of the Jews IV, 263, it is
Seraph who touches Isaiah’s lips with a live coal,
an incident related in Isaiah 6:6. Seraph is also
named one of the angels with dominion over the
element of fire, of which there are quite a number.
See Heywood, The Hierarchy of the Blessed Angels.

Seraphiel —eponymous chief of the order of
seraphim, although Jehoel and others are also
designated chief. Seraphiel ranks highest of the
princes of the Merkabah as one of the judgment
throne angels (of which there are commonly 8).
In occult lore, Seraphiel is a presiding spirit of the
planet Mercury, ruling on Tuesday and invoked
from the north. [Rf Barrett, The Magus II, 119;
The Secret Grimoire of Turiel, p. 35; The Sixth and
Seventh Books of Moses.]

Seraphim (pi. for seraph)—the highest order of
angels in the pseudo-Dionysian hierarchic scheme
and generally also in Jewish lore. The seraphim
surround the throne of Glory and unceasingly
intone the trisagion (“holy, holy, holy”). They
are the angels of love, of light, and of fire. How
many are there? The answer (in 3 Enoch) is 4,
“corresponding to the 4 winds of the world.” In
rabbinic writings they are equated with the
hayyoth (q.v.). According to Enoch II, the sera¬
phim have 4 faces and 6 wings, as in Isaiah 6. It
is to be noted that the Isaiah mention is the only
one to seraphim in the Old Testament, unless the
expression “fiery serpents” (Numbers 21:6) may
be taken to denote them. There is no mention of
seraphim in the New Testament, except by impli¬
cation (Revelation 4:8). The ruling prince of the

order has been given variously as Seraphiel,
Jehoel, Metatron, Michael, and originally as
Satan (before he fell). Some of the order defected
at the time of the great rebellion. In his “On the
Morning of Christ’s Nativity,” Milton speaks of
the “sworded seraphim.” The Revelation of Moses
speaks of “one of the 6-winged seraphim hurrying
Adam to the Acherusian lake and washing him in
the presence of God.” In this book the seraphim
are said to “roar like lions.” Mathias Gruenewald
(1470-1529) painted seraphim playing on the
viola d’amour. [Rf. reproductions in Regamey,
Anges.]

Serapiel —an angel of the 5th hour of the day,
serving under Sazquiel, as cited in Solomonic
magical lore. [Rf. Waite, The Lemegeton .]

Seraquiel —a “strong and powerful angel”
who is invoked on Saturday. [Rf. Barrett, The
Magus II, p. 126.]

Seratiel —with Sagham (another genius or
angel), Seratiel is said to govern the sign of Leo.
[Rf. Levi, Transcendental Magic, p. 413; Prince of
Darkness: A Witchcraft Anthology, p. 177.]

Sereda (fictional)—in Cabell’s Jurgen, Mother
Sereda has dominion over Wednesday. She is the
one who “washes away all the colors in the world.”
She is the sister of Pandelis.

Seref —an angel who transported to Heaven
the bodies of deceased Egyptian kings. [Rf.
Langton, Essentials of Demonology, p. 39.]

Seriel (Sariel)—a fallen angel who taught men
the signs of the moon. However, as Sariel, he is
one of the 7 archangels who stand around the
throne of God. He is sometimes equated with
Uriel. [Rf. Enoch I; Ginzberg, The Legends of the
Jews.]

Serosh [Sraosha]

Serpanim (“prince of the face”)—an angelic
power in the world of Briah (one of the 4 worlds
of Creation). [Rf. Ambelain, La Kabhale Pratique.]

Seruf (or Seruph)—an angel prince set over the
element of fire. He is a seraph, as his name denotes,
and is another name for Nathaniel. [Rf. The Sixth

[268] SERVANT OF GOD / ;

and Seventh Books of Moses.] Seruf is also credited
with being, in occult works, an angel of the order
of force (i.e., virtues) and of the order of seraphim.

Servant of God —the angel Abdiel {cj.vf “Ser¬
vant of God” is the literal meaning of Abdiel, who
is so addressed in Paradise Lost VI, 29.

Servants (’ ebed )—a term for God’s serving
angels in hechaloth and Merkabah lore. [ Rf.
3 Enoch.]

Serviel —an angel of the 3rd hour of the day,
serving under Vaguaniel.

Sesenges(n)-Barpharanges — the term or
name of a group of angels, according to the Cop¬
tic Christians. [Rf. Scholem, Jewish Gnosticism,
Merkabah Mysticism, and Talmudic Tradition, p.
100.] Also the name of a powerful demonic spirit.

Setchiel —an angel who is served by Turiel in
magical conjurations. [Rf. Malchus, The Secret
Grimoire of Turiel, p. 36.]

Seth —one of the 7 archons in the gnostic sys¬
tem. [Rf. Catholic Encyclopedia, “Gnosticism.”]

Setheus —one of the great celestial powers
dwelling in the 6th Heaven. [Rf. Malinine,
Revelations of Zostrian ; Doresse, The Secret Books of
the Egyptian Gnostics.]

Sethlans —one of the Novensiles (who are the 9
great gods of the Etruscans). For a list of the
Novensiles, see Appendix.

Setphael —in hechaloth lore [Ma'asseh Merk¬
abah), an angelic guard of the 1st of the 7 heavenly
halls.

Seven Archangels —known as the 7 holy ones
who stand around the throne of God and attend
Him (Revelation 8:2; Book of Tobit 12:15). In
Ezra IV and Enoch I, the 7 are named: 1. Uriel,
2. Raphael, 3. Raguel, 4. Michael, 5. Sariel or
Seraqel, 6. Gabriel, 7. Remiel or Jeremiel. Other
lists give Anael, Samael, Zadkiel, Orifiel (in addi¬
tion to the others already named). See also Ezekiel
9:2 for the 6 “men” (i.e., angels) and a 7th, the
“man clothed with linen” (Christ) carrying a
writer’s inkhorn. In horoscopy and hermetics, the

HAHRIVAR(I)

7 great planetary genii (archangels) are: 1. Rampha,
genius of Saturn; 2. Pi-Zeus, genius of Jupiter;
3. Ertosi, genius of Mars; 4. Pi-Re, genius of the
Sun; 5. Suroth, genius of Venus; 6. Pi-Hermes,
genius of Mercury; 7. Pi-Joh, genius of the Moon.
[Rf. Christian, The History and Practice of Magic II,
475.] Camfteld, A Theological Discourse of Angels,
gives the “7 spirits who always stand in the pre¬
sence of God” (i.e., the angels of the presence) as
rulers of the 7 planets, to wit: 1. Zapkiel, over
Saturn; 2. Zadkiel, over Jupiter; 3. Camuel, over
Mars; 4. Raphael, over the Sun; 5. Haniel,
over Venus; 6. Michael, over Mercury; 7. Gabriel,
over the Moon. But see entry, Seven Olympic
Spirits, for the names of others as rulers of these
“planets.” The 7 Akkadian elemental spirits or
deities, which may have been the prototype of the
7 rulers or creators in the cosmology of later
cultures, are given as: An (Heaven), Gula (earth),
Ud (sun), Im (storm), Istar (moon), Ea or Dara
(ocean), En-lil (Hell). In “Angelology and Demon¬
ology in Early Judaism” (Manson, A Companion to
the Bible) W. O. E. Oesterley expresses the belief
that “the prototype of the 7 archangels were the
7 planets, all of them Babylonian Deities.”

Seven Heavens— in Hebrew terms and lore,
the 7 Heavens are designated as follows, along with
their governing angels: 1. Shamayim, ruled over
by Gabriel; 2. Raqia, ruled over by Zachariel and
Raphael; 3. Shehaqim, ruled over by Anahel
and three subordinate sarim: Jagniel, Rabacyel, and
Dalquiel; 4. Machonon, ruled over by Michael;
5. Mathey, ruled over by Sandalphon; 6. Zebul,
ruled over by Zachiel, assisted by Zebul (by day)
and Sabath (by night); 7. Araboth, ruled over by
Cassiel. In Enoch II, 8, the Garden of Eden and the
Tree of Life are both found in the 3rd Heaven (see
in this connection II Corinthians 12:2-3, which
speaks of Paul being caught up in the 3rd Heaven).
The Zohar mentions 390 Heavens and 70,000
worlds. The gnostic Basilides vouched for 365
Heavens; Jellinek (in Beth Ha-Midrasch) recalls a
legend which tells of 955 Heavens. In Enoch II the
Heavens number 10. Here the 8th Heaven is called
Muzaloth. This Heaven, according to Hagiga 12b,
is really the 7th Heaven. The 9th Heaven, home

...Seventh Heaven,

of the 12 signs of the zodiac, is called Kukhavim.
The 10th, where Enoch saw the “vision of the face
of the Lord,” is called Aravoth (Hebrew term for
the 12 signs of the zodiac). The confusion of the
Heavens is clear here from the fact that the signs
of the zodiac do not lodge in the Heavens named
after them. [ Rf The Book of the Angel Raziel;
de Abano, The Heptameron ; Agrippa, Three Books
of Occult Philosophy .] The notion of 7 Heavens
appears in The Testament of the Twelve Patriarchs
and other Jewish apocrypha, and was familiar
to the ancient Persians and Babylonians. The
Persians pictured the Almighty in the highest of
the 7 Heavens, “seated on a great white throne,
surrounded by winged cherubim.” The Koran
(sura 23) also speaks of7 Heavens.

Seven Holy Ones [Seven Archangels]

Seven Olympic Spirits —according to the
grimoires, the 7 Olympic Spirits are: 1. Aratron,
who governs the planet Saturn; 2. Bethor, who
governs the planet Jupiter; 3. Hagith, who gov¬
erns the planet Venus; 4. Och, who governs the
Sun; 5. Ophiel, who governs the planet Mercury;
6. Phaleg, who governs the planet Mars; 7. Phul,
who governs the Moon. [Rf. The Secret Grimoire
of Turiel.]

Seven Stewards of Heaven —another term
for the seven Olympic Spirits ( q.v .).

Seven Supreme Angels —in the cabala, rulers
of the 196 provinces into which Heaven is divided.
The sigils of these angels are shown in Cornelius
Agrippa’s philosophical works and are reproduced
in Budge, Amulets and Talismans.

Seventh Heaven— the abode of human souls
waiting to be born. It is also the seat of God; of
Zagzagel, prince of the Torah; and the dwelling
place of the seraphim, hayyoth, etc. [Rf Talmud
Hagiga 12b; Enoch II; The Legends of the Jews II,
309.] It is in the 7th Heaven, according to the
apocalyptic The Ascension of Isaiah, that Isaiah has
a glimpse of God and the Christ and “hears the
Most High dictating the program of his [Christ’s]
earthly manifestation and return.”

Seventh Satan [Hakael]

abode of human souls waiting to be bom [269]

Seventy-two Names of God —cited in the
Grimoire of Pope Honorius the Great. Many of these
names are identifiable with the names of angels.
[Rf Waite, The Book of Black Magic and of Pacts,
p. 240; Shah, The Secret Lore of Magic, p. 261.]

Sgrdtsih —an angel (one of the nomina barbara)
who “ministers to the son of man,” according to
M. Gaster, The Sword of Moses.

Shabni (or Shabti)—an angel invoked in cere¬
monial magic rites, as noted in Mathers, The
Greater Key of Solomon.

Shachmiel —an angel’s name found inscribed
on an oriental Hebrew charm ( kamea ) for warding
off evil. [Rf Schrire, Hebrew Amulets.]

Shadfiel —one of the numerous angelic guards
of the gates of the North Wind. [Rf. Ozar Mid-
rashim II, 316.]

Shaftiel —an angel who rules in Hell. He is lord
of the shadow of death and his special province is
in the 3rd lodge of the 7 divisions in which the
underworld is divided. He punishes 10 nations
“for cause.” [Rf Baraita de Massechet Gehinnom;
Midrash Konen ; Brewer’s Dictionary of Phrase and
Fable, “Hell.”]

Shaftiyah —one of the many names of the angel
Metatron.

Shahakiel (Shachaqiel)—an angelic prince resi¬
dent in the 4th Heaven. According to 3 Enoch,
Shahakiel is one of the 7 archangels as well as
eponymous head of the order of Shahakim. [Rf.
Charles, Apocrypha and Pseudepigrapha of the Old
Testament.]

Shahakim —in rabbinic lore, an order of angels
in the celestial hierarchy. [Rf. Jewish Encyclopedia.]

Shahariel —an angelic guard of the 2nd Heaven,
as listed in Pirke Hechaloth.

Shahiel —an angel’s name found inscribed on
an oriental charm (kamea) for warding off evil.
[Rf. Schrire, Hebrew Amulets .]

Shahrivar(i) —the angel of August in ancient
Persian lore. Shahrivar also governed the 4th day

SHAITAN / SHEGATSIEL

[270]

of the month. [Rf. Hyde, Historia Religionis
Veterum Persarum.]

Shaitan (Satan)—one of the fallen angels in
Arabic lore. Shaitan is a cognate term for Iblis
(ft'.). In the Koran, sura 27, 24, Shaitan (Satan)
induces the Queen of Sheba and her people to
adore the sun instead of Allah.

Shaitans (shedeem, sheytans, shedim, mazi-
keen)—evil spirits in Hebrew and Arabic mythol¬
ogy; they have cock’s feet. In rabbinic lore, the
shaitans are male demons, the female being known
as lilin. [Rf. Talmud Berachoth ; Langton, Essentials
of Demonology; Oesterley’s article in Manson,
A Companion to the Bible.]

Shakti —in Vedic lore the bride of Shiva.
Shakti is the prototype of the Shekinah (ft'.).

Shakziel —an angel with dominion over water
insects. [Rf The Book of Enoch.]

Shalgiel —an angel with dominion over snow.
[Rf. Ginzberg, The Legends of the Jews 1,140.]

Shalhevita —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 7th
heavenly hall.

Shalkiel and Shalmiel —angels whose names
are found inscribed on an oriental charm ( kamea)
for warding off evil. [Rf Schrire, Hebrew Amulets.]

Shaltiel —an angel’s name inscribed (along with
the names of Michael, Raphael, Uriel) on earthen
bowls found in the Euphrates Valley and invoked
as a charm. [Rf. Boswell, “The Evolution of
Angels and Demons.”]

Shamain (Shamayim)—a name for the 1st
Heaven, of which the chief ruler is the angel
Mikael (Michael) or Qemuel (Kemuel).

Shamchazai, Shamhazai, Shamiazaz [Sem-
yaza]

Shamdan (Ashamdon)—the angel-demon who
mated with Naamah, “lovely sister of Tubal-cain,
who led the angels astray with her beauty.” The
fruit of the union of Shamdan and Naamah was
Asmodeus (f t\). [Rf. The Legends of the Jews I,
150-151.] According to Bereshith Rabba, 36:3,

A benevolent genie (in Assyro-Babylonian
mythology) holding in his hand the pail of lustral
water and the pine cone with which he sprinkles
the water to keep off evil spirits. This genie was
the guardian of the gate of Sargon’s palace. A
work of the 8th century b.c.e., now in the
Louvre. From Larousse Encyclopedia of Mythology.

Shamdan was Noah’s partner in planting a vine¬
yard, which led to Noah’s drinking, and being
“uncovered within his tent,” an incident related in
Genesis 9:20-22.

Sham(m)iel (Shamael)—master of heavenly
song and divine herald. (In Jewish legend, Meta-
tron and Radueriel are likewise denoted masters
of heavenly song.) Shamiel is invoked in Syriac
spellbinding charms, along with Michael, Harshiel,
Nuriel, and other angels of similar rank. [Rf The
Book of Protection.] In the Ozar Midrashim, Shamiel

...Shamdati, Noah's partner in the planting of the vineyard [271]

(as distinguished from Shamael) is listed among the
angelic guards of the gates of the South Wind.

Shamlon —a “prince over all the angels and the
Caesars,” according to The Greater Key of Solomon.

Shamriel —in occultism, designated a guardian
angel who may be invoked as a charm against the
evil eye. [Rf Schrire, Hebrew Amulets; Trachten-
berg, Jewish Magic and Superstition .]

Shams-ed-Din (“sun of the faith”)—one of
the 7 Yezidic archangels invoked in prayer by the
devil worshippers. For the names of the 6 other
archangels, see Appendix.

Shamsha —like Shamlon, a “prince over all the
angels and the Caesars.”

Shams(h)iel (“light of day,” “mighty sun of
God”)—a ruler of the 4th Heaven and prince of
Paradise; also guardian angel of Eden (Eden being
the earthly paradise). It was Shamshiel who con¬
ducted Moses around the heavenly Paradise when
the Lawgiver, according to legend, visited the
upper regions while he was still in the flesh. It
was to Shamshiel that the treasures of David and
Solomon were turned over by the scribe Hilkiah.
In The Zohar, Shamshiel is head of 365 legions of
spirits (angels). He crowns prayers, just as other
great angels do, and accompanies them to the 5th
Heaven. In The Book of Protection, Shamshiel is
grouped with Michael, Nuriel, and Sarphiel as a
spellbinding power. In The Book of Jubilees he is
one of the watchers or grigori (q.v.), and is equated
with Samsapeel. In Enoch I he rates as a fallen angel
who “taught the signs of the sun.” According to
The Zohar (Numbers 154b) he served as one of the
2 chief aides to Uriel (the other aide being Hasdiel)
when Uriel bore his standard in battle.

Shaphiel —a ruling prince of the 3rd Heaven
sharing the post with Baradiel (q.v.).

Shariel [Asderel]

Sharka’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [R/. Hughes, A
Dictionary of Islam, “Angels.”]

Sharlaii —in the Talmud, an angel invoked for

the curing of cutaneous disorders. [Rf. Talmud
Shabbath, fol. 67.]

Sharshiyah —one of the many names of the
angel Metatron.

Shashmasrihiel Jflhvhh —an angel prince of the
hosts of X (one of the nomina barbara) cited in
M. Gaster, The Sword of Moses.

Shastaniel —one of the numerous angelic
guards of the gates of the South Wind. [Rf.
Ozar Midrashim II, 316.]

Shateiel —angel of silence, to be compared
with Duma (q.v.). Shateiel probably inspired the
creation of the Greek God Sigalion (if, indeed, it
was not the other way around). Cf. also Tacita,
Roman goddess of silence, and Harpocratos,
son of Isis, who was a god of silence. [Rf Wood¬
cock, Short Dictionary of Mythology.]

Shathniel —an angel’s name found inscribed on
an oriental charm ( kamea) for warding off evil.
[Rf Schrire, Hebrew Amulets .]

Shatqiel —in 3 Enoch (Hebrew Book of Enoch)
Shatqiel figures among the 7 great archangels, and
as a guardian prince of the 5th Heaven. In Hecha-
loth Rabbati, he is a guard of the 4th Heaven. [Rf
Ozar Midrashim 1,116.]

Shaviel —one of the 7 angelic guards of the 1st
Heaven, as noted in Hechaloth Rabbati.

Shavzriel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 2nd
heavenly hall.

Shebniel —one of the 70 childbed amulet
angels. [Rf. The Book of the Angel Raziel .]

Sheburiel —chief porter of the 3rd Heaven, as
designated in Pirke Hechaloth.

Shedu —a Babylonian protecting household
spirit, invoked in conjuring rites. [Rf. Mackenzie,
Myths of Babylonia and Assyria; Trachtenberg,
Jewish Magic and Superstition, p. 156.]

Shegatsiel —an angelic prince of the hosts of X
(i.e., God). [Rf. M. Gaster, The Sword of Moses.]

SHEIKH BAKRA / SHOMROM

[272]

Sheikh Bakra and She ikh Ism—two of the 7
archangels in Yezidic religion invoked in prayer
by the devil worshippers. [See Appendix for the
names of the other 5 Yezidic archangels.]

Sheireil [Sathariel]

Shekinah (Hebrew, shachan, meaning “to
reside”—Schechinah, Matrona, etc.)—the female
manifestation of God in man, the divine inwohnung
(indwelling). Also, the “bride of the Lord,”
compatible with the shakti of Shiva. The expres¬
sion “the Shekinah rests” is used as a paraphrase
for “God dwells.” In Genesis 48:16 “the Angel
which redeemed me from all evil,” uttered by
Israel (Jacob), applies to the Shekinah, according
to The Zohar (Balak 187a). In the New Testament
sense, the Shekinah is the glory emanating from
God, His effulgence. The passage in Matthew
18:20 is translated by C. W. Emmet (in Hastings,
Dictionary of the Bible) to read: “when two sit
together and are occupied with the word of the
Law, the Shekinah is with him.” As interpreted by
Rabbi Johanan ( Midrash Rabba-, Exodus), Michael
is the glory of the Shekinah. The Shekinah is the
liberating Angel, manifesting in her male aspect
as Metatron. In the cabala, she is the 10th sefira
Malkuth, otherwise the Queen. The creation of the
world was, according to The Zohar (suppl.),
the work of the Shekinah. Here, too, the Shekinah
is spoken of as “abiding in the 12 holy chariots
and the 12 supernal hayyoth.” Elsewhere in The
Zohar (Balak-Numbers 187a) she is mentioned as a
messenger from on high who, when she first
appeared to Moses, was called an angel, just as she
was called by Jacob. In The Zohar (Exodus 51a)
she is “the way of the Tree of Life” and the “angel
of the Lord.” Maimonides in Moreh Nebuchim
regarded the Shekinah as an intermediary between
God and the world, or as a periphrasis for God.
[Rf. Universal Jewish Encyclopaedia, vol. 9, p. 501.]
The Shekinah has been identified with the Holy
Ghost and the Epinoia of the gnostic Valentinus.
Of her it has been said (Waite, The Holy Kabbalah)
“Behold, I send an angel before thee, to keep thee
in the way” (Exodus 23:20), which has also been
applied to Metatron and John the Baptist, “the
forerunner angel.” According to legend (Ginz-

berg, The Legends of the Jews II, 148 and 200),
Aaron died by a kiss from the Shekinah. In the
same source (II, 260) it is related that Abraham
caused the Shekinah to come down from the 2nd
Heaven. And Talmud tells us that when God
drove Adam out of the earthly paradise, the
Shekinah remained behind “enthroned above a
cherub under the Tree of Life, her splendor being
65,000 times brighter than the sun,” and that this
radiance “made all upon whom it fell exempt
from disease”; and, further, that then “neither
insects nor demons could come nigh unto such to
do them harm.” An account somewhat at variance
with the foregoing is given in Scholem’s two
works: Major Trends in Jewish Mysticism and
Jewish Gnosticism, Merkabah Mysticism, and Tal¬
mudic Tradition, where it is reported that the
Shekinah was sent into exile on Adam’s fall and
that “to lead the Shekinah back to God and to
unite her with Him is the true purpose of the Tor¬
ah.” A reference to the dwelling place of the
Shekinah occurs in Canticles Rabba 6: “The ori¬
ginal abode of the Shekinah was among the
tahtonim [that is, among the lower ones: human
beings, earth]. When Adam sinned, it [the abode]
ascended to the 1st Heaven. With Cain’s sin, it
ascended to the 2nd Heaven. With Enoch’s, to
the 3rd. With the generation of the Flood, to the
4th. With the generation of the Tower of Babel,
to the 5th. With the Sodomites, to the 6th. With
the sin of the Egyptians in the days of Abraham,
to the 7th.” Corresponding to these, there arose
7 righteous men who brought the Shekinah back
to earth again. They were Abraham, Isaac, Jacob,
Levi, Kehath (Levi’s son and Moses’ grandfather),
Amram, and Moses. A haggadah about the Shek¬
inah is that she hovers over all conjugal unions
between Jewish husbands and wives and blesses
such unions with her presence. [See Talmud
Shabbath 55b; Bereshith Rabba 98, 4, etc. In this
reference, cf the Roman goddess Pertunda,
presider over the marriage couch.]

Shekiniel—angelic guard of the 4th Heaven.
[Rf Ozar Midrashim 1,116.]

Shelemial—angelic guard of the 3rd Heaven.
[Rf. Pirke Hechaloth .]

...Shekinah, the female manifestation of God in man [273]

Shelviel —angel of the order of tarshishim.
[Rf Ozar Midrashim I, 67.]

Shem (“name”) (Melchizedec)—in Mani-
chaean lore, “one of the great envoys of Heaven
to whom the angels revealed the divine wisdom.”
In Mandaean theology, Shem is Shum-Kushta.
[Rf. Mandaean Book of fohn the Baptist ; Doresse,
The Secret Books of the Egyptian Gnostics, p. 155.]

Shemael (Kemuel, Camael, Shemuiel—“name
of God”)—the mighty angel who stands at the
windows of Heaven listening for the songs of
praise ascending from synagogues and houses of
study of the Jews. He is the archon in Sholem,
Major Trends in fewish Mysticism. The name de¬
rives from the 1st word of the Hebrew song of
praise.

Shemhazai [Semyaza]

Shemmiel [Shemael]

Shepherd —one of the 6 angels of repentance,
equated with Phanuel (q.v.). It was Shepherd who
dictated the vision to Hermas. [Rf The Shepherd of
Hermas II and III.] In the work just referred to,
however, another Shepherd is spoken of: “a cruel
and implacable Shepherd” and “one of the holy
angels appointed for the punishment of sinners.”
He is not named. Moses was known in later Jewish
literature as “the faithful shepherd” and Jesus
applied the title “good shepherd” to himself in
John 10:11. [Rf T. Gaster, The Dead Sea Scrip¬
tures, p. 321.] Note: The Shepherd of Hermas was at
one time quoted as sacred Scripture by Origen,
Irenaeus, pseudo-Cyprian, etc.

Shepherd of Hermas [Phanuel]

Shetel —one of 3 ministering angels (the other
2 being Aebel and Anush), whom God appointed
to serve Adam. According to Yalkut Reubeni and
The Book of Adam and Eve, the 3 angels not only
“roasted meat” for Adam, but also “cooled his
wine.”

Sheviel (Shaviel)—an angelic porter at the 1st
Heaven, cited in Pirke Hechaloth.

Sheziem —an angel invoked in cabalistic rites.
[Rf The Sixth and Seventh Books of Moses.]

Shimshiel —an angelic guard of the gates of the
East Wind.

Shinanin (Shin’an)—a high class of angels, “the
shinanin of the fire,” adduced from Psalms 68:18
and referred to in 3 Enoch. Myriads of these shina¬
nin descended from Heaven to be present at the
revelation on Sinai. [Rf Pesikta Rabba.] According
to The Zohar (1:18b) “myriads of thousands of
shin’an are on the chariot of God.” Chief of the
order is Zadkiel or Sidquiel. Compare with the
ofanim. [Rf Psalms 68:18; Scholem, Major Trends
in fewish Mysticism-, Mathers, The Kabbalah Un¬
veiled, p. 26.] “The 6th sefira, tifereth (tiphereth) is
represented among the angels of the shinanim,”
says C. D. Ginsburg, in The Essenes and The
Kabbalah.

Shinial —one of the 64 angel wardens of the 7
celestial halls. [Rf. Pirke Hechaloth .]

Shitimichum (Shitinichus Kitagnifai)—in M.
Gaster, The Sword of Moses, Shitimichum (one of
the nomina barbara) is among the 13 angel chiefs
appointed by God to the sword.

Shlasiel A* (Shlotiel A’ and other variants)—
an angel prince of the hosts of X (God), cited in
M. Gaster, The Sword of Moses.

Shlomiel —an angelic guard of the 3rd Heaven.
[Rf. Ozar Midrashim 1,116.]

Shmuiel (Samael)—“chief of all the angels and
all the 10 classes who spoke to Solomon and gave
him the key to the mysteries,” according to a
citation in Gollancz, Clavicula Salomonis.

Shoel —one of the 64 angel wardens of the 7
celestial halls. [Rf. Pirke Hechaloth .]

Shoftiel (“judge of God”)—one of the 7 angels
of punishment. [Rf. Jellinek, Beth ha-Midrasch;
Maseket Gan Edem and Gehinnom; fewish Encyclo¬
pedia, I, 593.]

Shokad —one of the 64 angel wardens of the 7
celestial halls. [Rf. Pirke Hechaloth.]

Shomrom (Shunaron)—“a prince over all the
angels and Caesars,” according to Mathers, The
Greater Key of Solomon.

[274] SHOSORIYAH / SLATTERY

Shosoriyah —one of the many names of the
angel Metatron.

Shriniel —an angelic guard of the 4th Heaven.
[Rf. Pirke Hechaloth.]

Shtukial —one of the 64 angel wardens of the 7
celestial halls. [Rf. Pirke Hechaloth .]

Shufiel —an angel invoked in Syriac conjuring
rites. Grouped with Gabriel, Michael, Harshiel,
and other spellbinding angels. [Rf. The Book of
Protection ; Budge, Amulets and Talismans.]

Shunaron —“a prince over all the angels and
Caesars,” so Shunaron is ranked in Mathers,
The Greater Key of Solomon.

Sialul— the genius of prosperity. In de Abano,
The Heptameron, Sialul is included among the
spirits of the 7th hour, and may be invoked
during that hour.

Sidqiel —in 3 Enoch, governor of the planet
Venus and prince of the order of ofanim or shina-
nim (the ofanim being the Hebrew equivalent
of the order of thrones, and the shinanim of an
order close to the seraphim in rank).

Sidriel (Pazriel)—prince of the 1st Heaven and
one of the 7 archangels in the Enoch listings.

Sieme— in the cabala, an angel of part of an
hour, specifically 3:20 p.m. He is of the order of
virtues and is called “ange du Seigneur” in H.D.’s
(Hilda Doolittle’s) poem “Sagesse.” Sieme’s cor¬
responding angel is Asaliah.

Sigron —in hechaloth lore, a name for Meta¬
tron “when he shuts the doors of prayers (doors
through which a man’s prayers are let into
Heaven). When the doors are opened, Metatron is
then called Pihon.” [Rf. 3 Enoch, 48.]

Sihail —“and God sent 2 angels, Sihail and
Anas, and 4 Evangelists to take hold of the 12
fever demons [all female] and beat them with fiery
rods.” The tale is told in a 12th-century Ms. in the
British Museum and is retold by M. Gaster,
Studies and Texts in Folklore II, 1030. Gaster be¬
lieves that Sihail is merely another form for
Michail (Michael) and Anas is St. Anne, here
turned into an angel.

Sihon —grandson of the fallen angel Semyaza
and brother of Og ( q.v .). [Rf. Jung, Fallen Angels
in Jewish, Christian and Mohammedan Literature .]

Sij-ed-Din (‘ ’power of mercy”)—one of the 7
archangels in Yezidic religious lore, invoked in
prayer.

Sikiel—an angel of the sirocco. Sikiel is cited
in the Sefer Yetzirah (Book of Formation). [Rf.
Budge, Amulets and Talismans.] In Ozar Midrashim
II, 316, Sikiel is a guardian angel of the gates of the
West Wind.

Sila—an angel of power; also the angel of an
hour invoked in cabalistic rites. [Rf. H.D.’s
(Hilda Doolittle’s) poem “Sagesse”; Ambelain,
La Kabbale Pratique.]

Silat (Tilath, Feluth)—in the Grimorium Verum,
an angel invoked in goetic ritual. In Mohamme¬
dan lore, Silat is a female demon. [Rf Jewish
Encyclopedia, p. 521.]

Silmai (Shelmai)—in Mandaean religious lore,
one of two guardian spirits (uthri) of the river
Jordan; the other uthra is Nidbai.

Simapesiel—one of the fallen angels in Enoch
listings.

Simiel (Chamuel, Semibel)—one of the 7 arch¬
angels. However, at a Church Council in Rome,
745 c.E., Simiel was reprobated (along with Uriel,
Raguel, and other high-ranking angels) as a false
or evil spirit and not to be venerated. [R/i Hey-
wood, The Hierarchy of the Blessed Angels.] At
the Council of Laodicia (343-381? c.e.), to name
angels was expressly forbidden (canon 35).
Josephus mentions, as among the religious rites
of the Essenes, the taking of oaths not to reveal
the names of angels. [Rf. Trachtenberg, Jewish
Magic and Superstition, p. 89.]

Simkiel—chief of the angels of destruction
appointed by God to deal with the wicked on
earth. [See Za’arfiel.] According to 3 Enoch,
Simkiel has the function not only of executing
judgment on man but also of purifying him.

Simulator —in Solomonic magic, an angel
invoked in the conjuration of Ink and Colors.

Sinai —an amulet angel invoked in Mosaic
incantation rites when a woman is pregnant. [See
Sennoi.]

Siona —a seraph in Klopstock, The Messiah.

Sipur —one of the 3 seraphim (the other 2 being
Sepher and Saphar) through whom the world is
said to have been created. [Rf. Waite, Book of
Formation.]

Sirbiel —one of the angelic princes of the Mer-
kabah, as noted in 3 Enoch and Hechaloth Rabbati.

Sirushi (Surush Ashu, Sarush, Sraosha, Ashu)—
the angel of Paradise in ancient Persian lore; also
the “master of announcements.” \Rf. The Dabistan,
p. 144.]

Sisera —genius of desire; one of the genii to be
invoked during the 2nd hour, according to
Apollonius of Tyana, The Nuctemeron. In the Old
Testament (Judges 4), Sisera is a general slain by
Jael “with the aid of the stars and the angels.”

Sislau —genius of poisons and one of the genii
of the 4th hour. [Rf. Apollonius of Tyana, The
Nuctemeron .]

Sitael —a seraph invoked to overcome adver¬
sity. He rules the nobility and is one of the 72 an¬
gels of the zodiac; also one of the 72 angels that
bear the name of God Shemhamphorae. See
H.D.’s poem “Sagesse” and Ambelain, La Kabbale
Pratique, p. 260, where Sitael’s sigil is shown.

Sith —angel of an hour (6 to 7 o’clock); a
regent ruling a planet. Sith’s corresponding angel
is Nelchael. [Rf. H.D.’s poem “Sagesse”; Ambe¬
lain, La Kabbale Pratique .]

Sithacer —corresponding angel for Seheiah

(ft-.).

Sithriel —a name by which Metatron is called
“when he hides the children of the world under
his wings to preserve them from the angels of
destruction.” [Rf. 3 Enoch, 48.]

Sitiel [Sitael]

Sitra Kadisha —in the Tosefta ii, 69b, a holy
spirit. He is contrasted with Sitra Ahara (unclean
spirit). [Rf. The Talmudic Anthology, p. 115.]

... Sieme, the angel of 3:20 p.m. [275 ]

Sitriel —in the listing of Moses of Burgos,
Sitriel is 3rd of the 10 unholy sefiroth.

Sittacibor —an angel conjured up in Wax
exorcisms. [Rf. Mathers, The Greater Key of
Solomon.]

Sittiah —like Sittacibor, an angel conjured up
in Wax exorcism. [Rf. de Abano, The Heptameron;
Mathers, The Greater Key of Solomon.]

Six Highest Angelic (or Philonic) Powers

—these 6 highest angelic powers correspond to,
or are derived from, the 6 amesha spentas that
surround the throne of God (in Zoroastrianism,
God being Ahura-Mazda). In Baruch III the 6
highest angelic powers are: 1. divine logos
(identified by Philo as Michael); 2. creative power;
3. sovereign power; 4. mercy; 5. legislation; 6.
punitive power.

Sixth Angel, The— in Revelation, the 6th
angel (not named) is one of the 7 angels of wrath
that “loosed the 4 angels which were bound in the
great river Euphrates” and that were “prepared to
slay the 3rd part of men.”

Sixth Heaven, The —in Islamic lore, the abode
of the guardian angel of Heaven and earth, “half
snow, half fire.” The angel is not identified by
name.

Sizajasel —in ceremonial magic, an angel
representing or governing the sign of Sagittarius
in the zodiac. [Rf. Waite, The Lemegeton.]

Sizouze— in ancient Persian mythology, the
angel who presided over prayers. [Cf. Akatriel;
Metatron; Sandalphon.]

Skd Huzi [Soqed Hozi]

Sktm —one of 14 conjuring angels of the Sword
as cited in M. Gaster, The Sword of Moses. Sktm
is also one of the ineffable names of God.

Slattery (fictional)—an angel referred to in the
Introduction by Dixon Wecter to Mark Twain’s
Report from Paradise. It is in an unprinted fragment
of Twain’s Stormfield cycle that Slattery appears.
In that fragment, Slattery is reported to have wit¬
nessed the creation of Man.

[ 276 ] SMAL / SOTHER AS(H)IEL

Smal (Sammael)—angel of death and of poison,
whose wife, Eisheth Zenunim, is the woman of
whoredom. The 2 together, united, are known as
the beast Chioa. [Rf. Mathers, The Kabbalah
Unveiled .]

Smandriel [Samandiriel]

Smat —corresponding angel for Mebahiah
(q.v.). In the cabala, Smat shares with Mebahiah
in exercising dominion over morals and religion.

Smeliel —in Lenormant, Chaldean Magic, the
spirit of the sun. His corresponding intelligence is
Nagiel.

Smnglf [Samangaluf ]

Smoel [Sammael]

Sngotiqtel —an angel that ministers to the son
of man [Rf. M. Gaster, The Sword of Moses].

Sniel —one of the 70 childbed amulet angels.
[Rf. The Book of the Angel Raziel ; Budge, Amulets
and Talismans.]

Sochiel —one of the ruling archangels of the
earthly triplicities governing the 360 degrees of the
zodiac, as reported in Waite, The Lemegeton.

Sociable Spirit, The —the angel Raphael is so
referred to by Milton in Paradise Lost V.

Socodiah (Socohiah)—an angel’s name in¬
scribed on the 1st pentacle of the planet Venus.
[Rf. Shah, The Secret Lore of Magic.]

Sodiel —in 3 Enoch, 17, a ruling prince of the
3rd Heaven.

Sodyah —in hechaloth lore, an angel who assists
Metatron (q.v.) in reciting the Shema. [Rf. introd.,
3 Enoch.]

Sofiel —an angel who ministers to garden fruit
and vegetables. [Rf M. Gaster, The Sword of
Moses.]

Sofriel (Sopher, Sopheriel)—an angelic book¬
keeper appointed over the records of the living
and the dead. There are two Sofriels: Sofriel
Memith and Sofriel Mehayye. They are bearers of
God’s name (YHWH). [Rf. The Zohar, 3 Enoch.]

Hebrew amulet inscribed with the hexagon of

Solomon and Shaddai (a name for God). From

Budge, Amulets and Talismans.

Sohemne —an angel of the Seal. [Rf. The Sixth
and Seventh Books of Moses.]

Sokath —a spirit of the sun, of which “planet”
the angel Nakhiel is the presiding intelligence,
according to Paracelsus in his doctrine of Talis¬
mans. Sokath apparently shares the post with
Nakhiel or alternates with him. [Rf. Christian,
The History and Practice of Magic I.]

Solmis —a great celestial luminary cited in the
gnostic Revelations of Zostrian.

Soluzen —the name of an angel inscribed (in
green) on the pentagon of Solomon, Fig. 156, in
Waite, The Lemegeton.

Somcham —one of the numerous angelic
guards of the gates of the West Wind.

Soncas (Soneas)—an angel of the 5th Heaven,
ruler of Tuesday. He is to be invoked from the
west. [Rf. Abano, The Heptameron-, Barrett, The
Magus.]

Song-Uttering Choirs —a class of singing
angels under the direction of Tagas. The Sallisim
(q.v.) were a part of these choirs and inhabited
the 5th Heaven (Maon). [Rf. Talmud Hagiga.]
When the Song-Uttering Choirs failed to per¬
form the Qedussa (trisagion) at the right time,
they were consumed by fire.

Sonitas —an angel serving in the 5th Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

Sonneillon (Sonnillon)—an angel, now fallen,

...Sorush, examiner who hurls the unworthy into Hell

once of the order of thrones. He is cited as one of
3 “devils” that possessed the body of the notorious
16th-century nun, Sister Louise Capeau (or
Capelle). [Rf. Michaelis, Admirable History of the
Possession and Conversion of a Penitent Woman.]

Son of God —an angel so called in II Esdras
(IFEsdras). The title is commonly applied to Jesus.

Sons of God —a term in Genesis 6 commonly
interpreted to mean angels. The Sons of God,
having consorted with mortal women, became
fallen angels. This was the view of Josephus, a
view that has persisted for many centuries, even
down to our own times, although other interpre¬
tations have not been wanting. Milton thought
(Paradise Regained II) that these “false-titled sons
of God were fallen angels.” C/!job 38:7, “When
the morning stars sang together and the sons of
God shouted for joy.” In the cabala, the term
stands for “a distinctive order of celestial beings
(the bene elohim ), answering to the 8th sephira
[Hod],” says C. D. Ginsburg in The EssettesjThe
Kabbalah, p. 92. Apropos of what has just been
said of “other interpretations,” it should be noted
that Simeon ben Yohai, alleged author of The
Zohar, cursed anyone, particularly his disciples,
who interpreted Genesis 6 as representing the
sons of God “having sexual organs and com¬
mitting fornication with the daughters of men.”
[Rf. The New Schajf-Herzog Encyclopedia of Religi¬
ous Knowledge, “Angels.”]

Sons of Heaven —angels, according to The
Manual of Discipline, who sit at the divine council
deliberations. In Mansoor The Thanksgiving
Hymns, the term connotes simply good angels.

Sons of Princes —an order of angels, “one of
10 classes in Talmud and Targum,” says Voltaire
in his “Of Angels, Genii, and Devils.” Literally
speaking, there can be no “sons of princes” (sons
used here in the sense of offspring and princes in
the sense of angels), since angels, unlike demons
and earthly creatures, do not reproduce their kind.

Sophar (fictional)—in Anatole France, Revolt
of the Angels, a fallen angel who once kept the
treasures in Heaven for the god Ialdabaoth. In his

[27 7]

earthly guise, Sophar is Max Everdingen, a
banker.

Sopher, Sopheriel [Sofriel]

Sopheriel Yhwh Mehayye and Sopheriel
Yhwh Memith [Sofriel]

Sophia [Pistis Sophia]

Sophiel —angel of the 4th pentacle of the moon.
In Jewish cabala, Sophiel is the intelligence of
Jupiter (the corresponding angel here being Zady-
kiel). [Rf Lenormant, Chaldean Magic, p. 26.]

Soqed Hozi (Shoqed Chozi, Skd Huzi, etc.)—
an angel prince of the Merkabah, keeper of the
divine balances, and one of the 4 angels appointed
by God to the Sword. [Rf. 3 Enoch ; M. Gaster,
The Sword of Moses.]

Sorath —an evil power, bearer of the mysteri¬
ous number 666, which is also applied cabalistically
to the Emperor Nero. [Rf. Apocalypse of John.]
In talismanic magic, Sorath is the spirit of the sun.
See The Magus II, 147.

Sorush —to the ancient Persians, Gabriel,
“giver of souls.” The Magi held that, on Judg¬
ment Day, 2 angels, Sorush and Mihr, will stand
on the bridge called al Sirat (which is finer than a
hair and sharper than the edge of a sword) and
examine every person crossing. Mihr, representing
divine mercy and holding a balance in his hand,
will weigh the actions performed during the
person’s lifetime. If found worthy, the person
will be permitted to pass on to Paradise. Otherwise
he will be handed over to Sorush, representing
divine justice, who will hurl him into Hell.
[Rf. Sale, The Koran, “Preliminary Discourse,” p.
64.]

Sosol —an angel invoked in ceremonial magic
rites. He represents or governs the sign of Scorpio
in the zodiac. [Rf Waite, The Lemegeton.]

Sother or Sother As(h)iel —prosecuting angel
prince, serving the throne of divine judgment; a
great hierarch of the Merkabah. Sother is 7,000
parasangs tall. In the cabala he marries Sophia in a
heavenly union. In gnostic lore he is another name
for God. According to 3 Enoch, “Every angel-

[278] SOTHIS I STRATEIA

prince who goes out or enters before the Shekinah,
does so only by Sother’s permission.” He has been
equated with the luminary Armogen. The name
has the meaning of “who stirs up the fire of
God.”

Sothis (Sotis)—angel of an hour. [Rf. H.D.’s
poem “Sagesse”; Ambelain, La Kabbale Pratique.]

Sovereignty —one of the angelic orders,
according to an interpretation of I Corinthians
15:24 where Paul speaks of Christ’s doing away
with “all sovereignty, authority and power”
(in the Confraternity edition of The New Testa¬
ment). The King James version gives “rule” in
lieu of sovereignty.

Sparks —referring to sparks, Voltaire in “Of
Angels, Genii, and Devils” says they are “an
order of angels in Talmud and Targum.” The
sparks are sometimes included among the 9 (or 10
or 12) orders when equated with the tarshishim
(i.e., “brilliant^ones”) or with the splendors (q.v.).

Spendarmoz [Ishpan Darmaz]

Sphener —in occultism, the name of a celestial
power invoked to combat Mardero, a demon of
disease. [Rf. Shah, The Secret Lore of Magic, p. 223.]

Spheres [Galgallim]

Sphinxes —in Mathers, The Kabbalah Unveiled,
where the reference is to the Apocalypse of John, the
sphinxes are mentioned as an alternate term for the
kerubim ofEzekiel’s vision (Ezekiel 1,10ff.).

Spirit —any angel or demon is a spirit, and a
pure one. Man is an impure spirit. God is divine
spirit. [See Introduction.]

Spirit of Discord —in Judges 9:23 we learn
that “God sent a spirit of discord between Abime-
lech and the men of Schecherrf.” Such a spirit
(called “an evil spirit” in some versions of Judges
9) is evil only in the causative sense. Since he serves
God, the spirit of discord is without taint.

Spirit of Fornication (Angel of Lust )—See
Pharzuph.

Spirit of Ill-Will —an angel and envoy of God,
as in I Kings 18:10-11, where it is reported that

The Grand Pentacle of Solomon used in
evoking and dismissing spirits. From Waite,
The Book of Ceremonial Magic.

this spirit from God “came upon Saul and he
prophesied in the midst of his house. And David
played ... as at other times. And Saul held a spear
in his hand. And threw it, thinking to nail David
to the wall.”

Spirit of Jealousy —an angel and envoy of
God, as in Numbers 5:14: “If the spirit of jealousy
stir up the husband against his wife,” etc.

Spirit of Knowledge —a term used in Man-
soor, The Thanksgiving Hymns, to denote an angel,
presumably of the order of cherubim.

Spirit of Lying —an angel and envoy of God,
as in I Kings 22:22: “And I will be a lying spirit in
the mouth of all his prophets.”

Spirit of Perversion [Angel of Darkness]

Spirit of Whoredom —mentioned in Hosea 4,
12. [See Angel of Lust.]

Spiritus Dei —“the breath of God,” an ex¬
pression used by Lanctantius to denote an angel.
[Rf. Schneweis, Angels and Demons According to
Lactantius.]

Splenditenes —in Manicheanism, a “world¬
supporting angel.” He supports the heavens on

...Spugliguel, the head of the sign of Spring [279]

his back. [See Omophorus.] Augustine mentions
Splenditenes in his Contra Faustum XV, and de¬
scribes him as bearing 6 faces and mouths “and
glittering with light.” Bar-Khonai in the Book of
Scholia calls Splenditenes the “ornament of Splen¬
dor.” He appears in Mithraic monuments and is
believed to be the prototype of the Greek Atlas.
[Rf Manichean Hymn of the Soul.}

Splendors —another name for the tarshishim
(q.v.). Equated with the virtues. Alfred de Vigny
in his poem “Eloa” mentions splendors (along with
ardors and guards) as an order in the celestial
hierarchy.

Spugliguel —an angel who serves as the head
of the sign of Spring. [Rf. de Abano, The Hepta-
meron ; Barrett, The Magus II.]

Sraosha (Srosh, Sirush, Serosh, etc.)—a Persian
angel who, it is claimed, set the world in motion.
Sraosha is one of the amesha spentas (the 7th),
otherwise one of the yazatas. In Zoroastrianism,
he is the angel who bears the soul aloft on death.
The red chrysanthemum is his emblem. [Rf
Vendidad, 18, in The Sacred Books of the East.]
In Manichean lore, Sraosha is the “angel of obedi¬
ence,” the “fiend-smiter,” who judges the dead.
As Sirushi he is the angel of Paradise and “master
of announcements.” [Rf Legge, Forerunners and
Rivals of Christianity II, p. 327.]

Sro —corresponding angel for Nemamiah ( q.v .).

Ssakmakiel —with another spirit called Archer,
Ssakmakiel governs the sign of the Water Bearer
(Aquarius) in the zodiac. [Rf. Levi, Transcendental
Magic.]

Ssnialiah —in M. Gaster, The Sword of Moses,
one of the 14 great conjuring angels.

Sstiel YHWH —one of the 8 great angel princes
of the Merkabah. In 3 Enoch, Sstiel outranks in
eminence the angel Metatron, who must dis¬
mount whenever he encounters Sstiel on the crys¬
tal highways. In Ginzberg, The Legends of the
Jews I, where a herald proclaims Metatron as
chief of princes, the exception is made of “eight
august and exalted princes that bear My [i.e.,
His] name.” Sstiel is one of these 8. Others would

be Anafiel (Aufiel, Anpiel), N’Zuriel, Akatriel,
Gallisur, the two Sofriels, and Radueriel.

Stalwarts —another term for one of the angelic
orders. [Rf Book of Hymns III, referred to by
T. Gaster in The Dead Sea Scriptures, p. 341.]

Standards —a term for an angelic order em¬
ployed by Milton in Paradise Lost V, 590, where
the angel Raphael speaks of “Standards, and
Gonfalons [that] ... for distinction serve/Of Hier¬
archies, of Orders.”

Stars —in Biblical lore, stars and planets were
regarded as messengers, angels, in the service of
God. [Rf Judges 5:20; Job 38:7: “when the morn¬
ing stars sang together, and all the sons of God
shouted for joy.”] Caird, Principalities and Powers,
observes that the stars “were included in Yah-
weh’s angelic retinue.”

Stimulator —an angel invoked in the exorcism
of Ink. [Rf. Grimorium Verum.]

Strateia —an angelic host, as mentioned in

A talisman reputed to have the power of causing

die stars to fall from heaven. From Waite, The

Book of Ceremonial Magic.

IP M

STREMPSUCHOS / SYWARO

[280]

Pesikta Rabbati. [Rf. Jewish Encyclopedia, “Angel-
ology,” p. 585.]

Strempsuchos [Astrompsuchos]

Striel —an angelic guard stationed in one of
the 7 great heavenly halls. [Rf. Pirke Hechaloth.]

Strong, The —an order of angels, “one of the
10 classes in Talmud and Targum,” according to
Voltaire, “Of Angels, Genii, and Devils.”

Strophaeos —in the gnostic Paraphrase of
Shem, a mysterious entity to whom the secrets of
Creation were revealed.

Sturbiel —an angel of the 4th hour of the day,
serving under Vachmiel. [Rf. Waite, The Book of
Ceremonial Magic, p. 67.]

Stnri(el) —one of the 70 childbed amulet
angels.

Suceratos —an angel serving in the 4th Heaven;
he rules on Lord’s Day and is invoked from the
west. [Rf. de Abano, The Heptameron-, Shah,
Occultism .]

Sui’el (Raashiel)—an angel with dominion over
earthquakes. [Rf. Waite, Book of Formation ; Ginz-
berg, The Legends of the Jews I.]

Sukalli (Sukallin)—angels in Sumerian-Baby-
lonian theosophy. [Rf. Catholic Encyclopedia,
“Angelology.”]

Sumiel —in Voltaire, “Of Angels, Genii, and
Devils,” one of the leaders of the fallen angels.
Voltaire quotes Enoch as his source, but no close
equivalent for Sumiel can be found in the Enoch
books, unless Voltaire had in mind Sammael or
Simapesiel ig-v). The name Sumiel is found in¬
scribed on an oriental charm ( kamea) for warding
off evil. [Rf. Schrire, Hebrew Amulets.]

Summanus —one of the 9 Novensiles, the
supreme divinities in Etruscan religion. [Rf. Red-
field, GodsjA Dictionary of the Deities of All
Lands.]

Sun —in the cabala, the sun is a “planet” and,
also, an angel of light. [Rf Levi, Transcendental
Magic.]

Suna—a cherub or seraph used in conjuring
rites. [Rf. The Sixth and Seventh Books of Moses.]

Suphlatus—genius of dust. [Rf. Apollonius of
Tyana, The Nuctemeron.]

Suria (Suryah, Suriya)—in Pirke Hechaloth,
one of the throne angels or one of the angels of
the presence. He is also warden of the 1st hall
(palace) of the 1st Heaven. According to The Zo-
har, Suria is the “high angelic being who takes up
all the holy words that are uttered at a table [at
which, and when, words from the Torah are
spoken] and sets the form of them before the
Holy One; and all the words, and the table also,
are crowned before the Holy King.”

Suriel (Sariel, Sauriel, Suriyel, Surya—“God’s
command”)—identified with Uriel, Metatron,
Ariel, Saraqael, etc. Like Metatron, Suriel is a
prince of the presence and like Raphael, an angel
of healing. He is likewise the angel of death (one
of a number), and as such Suriel was sent to Mt.
Sinai or Mt. Nebo to fetch the soul of Moses.
In Enoch I Suriel is one of the 4 great archangels.
In the Falasha Anthology he is dubbed “Suriel the
Trumpeter” and “Suriel, angel of Death.” It is
said that Moses received all his knowledge from
Suriel (although Zagzagel is likewise credited
with being the source of Moses’ knowledge.)
According to Talmud Berachoth 51a, it was Suriel
who instructed Rabbi Ishmael ben Elisha in the
laws of hygiene. On gnostic amulets, Suriel’s
name appears beside those of Raguel, Peniel,
Uriel, and Raphael. Origen, Contra Celsum VI,
30, lists Suriel as one of the 7 angels in the Ophitic
Hebdomad system of primordial powers. Here,
when invoked, Suriel makes his appearance in the
form of an ox. In the cabala he is one of the 7 an¬
gels that rule the earth. In King, The Gnostics
and Their Remains, p. 88, Suriel, along with Erata-
oth and Thautabaoth, is called “a Jewish angel of
Magian origin” and as one whose name is found
among those of genii presiding over the fixed
stars.” [Rf Mead, Thrice-Greatest Hermes I; Budge,
Amulets and Talismans, pp. 203,375.]

Suriya [Suria]

Suriyah (Suriel)—an angel who revealed to

...Suriel, angel of death sent to fetch the soul of Moses [281]

Rabbi Ishmael [see Suriel] the secrets of chiro¬
mancy and physiognomy. [Rf. Scholem, Major
Trends in Jewish Mysticism.]

Suriyel (Suriel)—an angel who, with Salathiel,
brought Adam and Eve from the top of the high
mountain (where Satan had lured them) to the
cave of treasures—a Garden of Eden incident
touched on in The Book of Adam and Eve ( q.v .).

Suroth —in Paracelsus’ doctrine of Talismans,
Suroth is a planetary genius of Egypt, replaced by
the angel Anael. In Waite,“The Occult Sciences”
(in his The Secret Doctrine in Israel), Suroth is the
planetary genius of Venus. In hermetics he is
head of the order of principalities. “He presides
over the harmonies of vegetable nature.” [Rf.
Christian, The History and Practice of Magic I,
68 .]

Surtaq —in hechaloth lore, an angel who assists
Metatron (q.v.) in reciting the Shema. [Rf introd.
3 Enoch.]

Suruph (“strength of God”)—an angel cited in
Hyde, Historia Religionis Veterum Persarum.

Surush Ashu [Sirushi]

Surya (pi. suryas)—one of the 7 (or 12) shining
gods of Vedic religion. [See Adityas.J In 3 Enoch
Surya is one of the many names of the angel
Metatron.

Suryan —a “corruption” of Raphael, according
to Barton, Journal of Biblical Literature, vol. 31.

Suryas (sing, surya)—in Vedic lore, the suryas
(later the asuryas) are deities analogous to the
Judaeo-Christian angels. The asuryas (q.v.) are the
fallen ones, i.e., the demons or devils.

Susabo —genius of voyages and one of the
genii of the 6th hour. [Rf. Apollonius of Tyana,
The Nuctemeron.]

Susniel —an angel invoked in Syriac invocation
charms. As a “spellbinding power,” Susniel is
grouped with Michael, Azriel, Shamshiel, and
other angels. [Rf. The Book of Protection.]

Sut —one of the 5 sons of the Moslem fallen
archangel Iblis. Sut is the demon of lies. The other
4 sons are: Awar, demon of lubricity; Dasim,
demon of discord; Tir, demon of fatal accidents;
Zalambur, demon of mercantile dishonesty.

Sutuel (Suryal)—in Falasha lore, the angel who
conveyed Baruch to the holy Jerusalem. [Rf.
Charles, Apocalypse of Baruch VI, 3, where, how¬
ever, Sutuel is not specifically named.]

Symnay —an angel of the order of powers used
for conjuring in cabalistic rites. From the extant
records, it is not clear whether Symnay joined
Satan in the revolt or remained loyal. [Rf. The
Sixth and Seventh Books of Moses.]

Synesis (“understanding”)—in gnosticism, one
of the 4 great luminaries emanated from the Divine
Will. [Rf. Mead, Fragments of a Faith Forgotten.]

Synoches —in Chaldean cosmology, one of the
3 intelligences of the Empyrean. [Rf. Chaldean Ora¬
cles of Zoroaster.]

Syth —angel of an hour, whose corresponding
angel is Teiaiel. [Rf. H.D. (Hilda Doolittle),
“Sagesse”; Ambelain, La Kabbale Pratique.]

Sywaro —a ministering archangel conjured up
by cabalists in magical rites. [Rf. The Sixth and
Seventh Books of Moses.]

The Abraham-and-Isaac sacrifice episode

with the angel (identified as Tadhiel) holding
back the knife. From Strachan, Pictures from a
Mediaeval Bible.

Ta’aniel —in M. Gaster, The Sword of Moses, an
angel summoned up in magical rites.

Tabkiel —one of the more than 100 names of
the angel Metatron, as enumerated in 3 Enoch,
chap. 48.

Tablibik —a spirit of fascination and one of the
genii of the 5th hour. [Rf. Apollonius of Tyana,
The Nuctemeron.]

Tabris —in occult lore, the angel or genius of
free will, and one of the genii of the 6th hour.
[Rf. Apollonius of Tyana, The Nuctemeron .]

T’achnu —an angel whose name is found in
The Book of the Angel Raziel. [Rf. Trachtenberg,
Jewish Magic and Superstition, where T’achnu is
believed to be a name “concocted” through
manipulation of the letters of the Hebrew
alphabet.]

Tacouin —in Islamic lore, a species of fay;
“beautiful, winged, minor angels who secure man
againstrthe wiles of demons, and reveal the future.”
[Rf. De Plancy, Dktionnaire Infernal IV, 464.]

Tadhiel (“righteousness of God”)—an angel

credited with preventing the sacrifice of Isaac,
according to Follansbee, Heavenly History. Other
sources credit Metatron, Zadkiel, and the angel of
the Lord (the last, in Genesis).

Tafel X —an angel invoked in magical rites.
[Rf. M. Gaster, The Sword of Moses.]

Tafsarim —a class of Merkabah angels grouped
with the elim and erelim ( q.v.). In 3 Enoch, the
tafsarim are ranked “greater than all the minister¬
ing angels who minister before the throne of
glory.”

Taftefiah —one of the many names of the angel
Metatron.

Taftian (Taphi)—in the cabala, a wonder¬
working angel, servant of Alimon (q.v.). He was
invoked by the renowned Raf Anram. [Rf. The
Sixth and Seventh Books of Moses.]

Tagas —a great angelic prince, conductor of the
Song-Uttering Choirs (q.v.). [Rf. 3 Enoch.]

Tagriel (Tagried, Thigra)—chief of the angelic
guards of the 2nd or 7th Heaven, and one of the

283

[284] TAHARIEL / TAURINE

28 angels ruling the 28 mansions of the moon.
[Rf. Pirkc Hechaloth-, Ozar Midrashim I, 111.]

Tahariel —angel of purity and one of the 70
childbed amulet angels. [R/i The Book of the Angel
Raziel ; Budge, Amulets and Talismans.]

Tahsasiyah —one of the many names of the
angel Metatron.

Takifiel —an angel invoked in Syrian magical
rites; grouped with Michael, Gabriel, Sahariel, and
other “spellbinding angels” in The Book of
Protection.

Talia —in Mandaean lore, one of the 10 uthri
(angels) that accompany the sun on its daily
course.

Taliahad (Talliud)—angel of water. The name
Taliahad is found inscribed on the 7th pentacle of
the sun. [Rf Papus, Traite Elemcntaire de Science
Occulte, p. 222; Mathers, The Creator Key of
Solomon, p. 72.]

Tall Angel, The —in the 3rd Heaven, Moses,
with Metatron acting as his guide, encounters a
“tall angel” with 70,000 heads, assumed to be
Sandalphon (although Sandalphon is said to reside
in the 6th or 7th Heaven). In Wertheimer, Bate
Midrashot IV, the angel is declared to have been
Nuriel; but this identification, says Ginzberg, The
Legends of the Jews V, 416, is due to a scribal error—
a reasonable deduction, since Nuriel is a resident
of the 2nd Heaven, where Moses encounters him,
and, as far as we know, has only one head. The
tallest angel of all is either Metatron or Hadraniel,
or Anafiel.

Talrnai —an angel invoked in the conjuration

of the Reed, according to Mathers. In The Zohar

(Numbers 159a) Talrnai is an evil spirit, “a

descendant of the giants whom God cast down to

earth and who coupled with the daughters of
**

men.

Tamael —in occult lore, a Friday angel of the
3rd Heaven. He is invoked from the east.

Tamaii —an angel invoked in the conjuration
of Ink and Colors. [Rf. Mathers, The Greater Key
of Solomon.]

ANGEL

Tamarid —a chief officer angel of the 2nd hour
of the night, serving under the rule of Farris. [Rf.
Waite, The Lemegeton, p. 69.]

Tamiel (Tamel, Temel, Tamuel—“perfection
of God”)—angel of the deep. In Enoch I, Tamiel
is listed among the fallen angels. [Rf. The New
Schaff-Herzog Encyclopedia, “Angels.”]

Tamtemiyah —one of the many names of the
angel Metatron.

Tandal —one of the 64 angel wardens of the
7 celestial halls. [Rf. Pirke Hechaloth.]

Tandariel —an angel mentioned in Hyde,
Historia Religionis Veterum Persarum-, mentioned
also by Voltaire in “Of Angels, Genii, and Devils.”

Taninivver —one of the 7 surviving evil
emanations of God. The future extermination of
this being is predicted in Isaiah 27:1, says Bam¬
berger in Fallen Angels, p. 175. [Rf. Isaac B’ne
Rabbi Jacob ha-Cohen in Mada'e ha-Yahadut II.]

Tankf’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Tap [Gaap]

Taptharthareth [Tophtharthareth]

Tar —in Mandaean lore, one of the 10 uthri
(angels) that accompany the sun on its daily
course.

Tara —an angel with the attribute “Dieu,
fontaine de Sagesse” mentioned in H.D.’s (Hilda
Doolittle’s) poem “Sagesse” and listed among the
angels in Ambelain, La Kabbale Pratique.

Taranava —in The Almadel of Solomon (com¬
prised in The Lemegeton), Taranava is one of the
chief angelic powers of the 3rd altitude.

Tarfaniel —one of the many angelic guards of
the gates of the West Wind. [Rf. Ozar Midrashim
II, 316.]

Tarfiel (“God nourishes”)—in the cabala, an
angel invoked to cure stupidity. [Rf. Botarel,
Mayan Hahochmah, and other works on the
efficacy of amulets; as in Schwab, Vocabulaire de

I’Atigelologie.] In Ozar Midrashim (II, 316), Tarfiel
is one of the guards of the gates of the East Wind.

Tariel —one of the 3 angels of summer. Tariel
figures in Syriac incantation charms. He is invoked,
along with other spellbinding angels, in the
“Binding [of] the Tongue of the Ruler.” [Rf. The
Book of Protection .]

Tamiel —a Wednesday angel resident in the
3rd Heaven and invoked from the east. Tamiel is
one of the spirits of the planet Mercury. In Ozar
Midrashim (II, 316), he is one of the guards of the
gates of the East Wind.

Tarpiel [Tarfiel]

Tarquam —in occult lore, one of 2 angels
governing autumn, the other angel being Gua-
barel, according to de Abano, The Heptameron.
[Rf. Shah, Occultism, pp. 43-44.]

Tarshish (Hebrew, “pearl”)—in The Zohar,
the eponymous chief of the order of tarshishim
(i.e., virtues). Other chiefs of the order include
Haniel and Sabriel. [See Tarshishim.]

Tarshishim (“brilliant ones”)—an angelic
order in Jewish lore, the term said to derive from
Daniel 16:6 and, in the cabala, answering to the
7th sefira (firmness). In de Vigny’s poem “Eloa,”
the order is called splendors.

Tarsisim [Tarshishim]

Tartaruch —in the Vision of Paul, 16, “the angel
Tartaruch is set over punishments.”

Tartaruchi— uigels set over the torments of
Hell.

Tartaruchian Angels —“observed by the fiery
river, the tartaruchian angels have in their hands
iron rods with 3 hooks with which they pierce
the bowels of sinners”— Vision of Paul, 34.

Tartaruchus (“keeper of Hell”) [see Teme-
luch]—chief of the angels set over the torments
of Hell. Tartaruchus alternates with Uriel at this
office, Uriel being “chief of the spirits who preside
over Tartarus.” [Rf. Apocalypse of Paul ; James,
The Apocryphal New Testament.]

...Tarfiel, invoked to cure stupidity [ 28 5]

Tartarus —the angel who presides over Hell
(or a term for Hell itself). The angel, usually Uriel
or Tartaruchus, is in charge of the torments of the
nether regions, as already noted. For the names of
other angels of these regions, see Angels of Hell.
See particularly entry of Duma(h), who is “prince
of Hell” and “angel of the stillness of death.”

Tarwan —in Mandaean lore, one of the 10
uthri (angels) that accompany the sun on its daily
course.

Tashriel —an angelic guard of one of the halls
in the 1st Heaven. [Rf. Pirke Hechaloth.]

Tata’il —in Arabic lore, a guardian angel
invoked in rites of exorcism. [Rf. Hughes, A
Dictionary of Islam, “Angels.”]

Tatirokos [Tartaruchus]

Tatonon —an angel invoked in the benediction
of the Salt. [Rf. Mathers, The Greater Key of
Solomon .]

Tatriel —one of the many names of the angel
Metatron.

Tatrusia —one of the 70 childbed amulet angels.
For a list of all 70, see Appendix.

Tau —a luminary, by the pronouncing of whose
name “God brought on the Deluge,” according
to Mathers, The Greater Key of Solomon.

Tauriel —in Mandaean prayer books, a spirit
(uthra) invoked through the fingering of phylac¬
teries. He is known as a “call-spirit.” Agrippa,
Three Books of Occult Philosophy III, lists Tauriel
as a governing angel of the zodiac.

Taurine Angel —in Ginzberg, The Legends of
the Jews V, 39, there is mention of the “roaring of
the taurine angel,” which is said to be a recast of
the Babylonian belief about the god Ea. The full
name of the angel is “the taurine angel of the
abyss” and his roar is heard when he “causes the
water from the lower abyss to be poured into
the upper abyss.” [Rf. Talmud Ta’anit 25b; also
Bereshith Rabha 10.] It will be recalled that Rahab,
angel of the deep, was destroyed by God when
he refused to separate the upper from the lower
waters at Creation.

[ 286 ] TAUSA / THAPHABAO TH

Tausa ( see Taus-Melek)—according to Drower,
The Mandaeans of Iraq and Iran, Tausa is the name
given to a malka (angel) who bewails having sinned
against the Great Life by allowing his pride to have
led him into rebellion.

Taus-Melek (Malek Tawfis, Melek-I-Taus)—
the peacock angel worshipped by the Yezidis as
the devil-god and benefactor of mankind. Taus-
Melek is a Buddhist paraphrase for the devil
(Satan). To the Yezidis, a Kurdish Moslem sect
inhabiting the mountains of Upper Mesopotamia
(Iraq), Taus-Melek “is a fallen archangel, now
pardoned, to whom God has committed the
government of the world and the management of
the transmigration of souls.” [Rf. Louis Massignon,
“The Yezidis of Mount Sindjar” in the sympo¬
sium, Satan.] See also Wall, Devils.

Tavtavel —one of the many names of the angel
Metatron.

Tazbun —in The Book of the Angel Raziel, an
angel who exercises dominion over one of the
months of the year.

Teba’at —one of the 7 leaders of the apostate
angels. [Rf. Schmidt, The Apocalypse of Noah and
the Parables of Enoch.]

Tebliel —one of the 7 angels with dominion
over the earth. [See Angels of the Earth.]

Techial —chief of the angelic guards of the 5th
Heaven. [Rf. Pirke Hechaloth .]

Tehom —a throne angel, or an administering
angel, invoked in ritual magic rites. He is one of
15 listed in The Sixth and Seventh Books of Moses.

Tehoriel —one of numerous angelic guards of
the gates of the South Wind, [Rf Ozar Midrashim
II, 316.]

Teiaiel (Isiaiel)—in the cabala, an angel that can
foretell the future. He is a throne angel and
controls maritime expeditions and commercial
ventures. His sigil is reproduced in Ambelain, La
Kabbale Pratique, p. 267. His corresponding angel
is Syth.

Teiazel (Ieiazel)—an angel of the order of

powers. Teiazel influences men of letters, artists,
and librarians. His corresponding angel is Ater-
chinis. His sigil is reproduced in Ambelain, La
Kabbale Pratique, p. 281.

Telantes —an angel invoked in Solomonic Wax
magical operations. [Rf. Mathers, The Greater Key
of Solomon, p. 117.]

Teletarchae— in the Chaldean cosmological
scheme, the teletarchae are celestial intelligences
or luminaries. [Rf. Chaldean Oracles of Zoroaster .]

Teletiel —a governing angel of the zodiac. [Rf
Cornelius Agrippa, Three Books of Occult Philo¬
sophy III.]

Temel [Tamiel]

Temeluch (Temeluchus, Abtelmoluchos, Tar-
taruchus, Temleyakos)—a caretaking angel, pro¬
tector of children at birth and in infancy; also an
angel of Gehenna (Hell) and the “merciless angel,
all fire” in charge of torments, to whom souls are
delivered at the death of the body. [Rf. Revelation
of Paul', Apocalypse of Peter, James, The Apocryphal
New Testament.]

Temlakos [Temeluch]

Temleyakos [Temeluch]

Tempast —an angel of the 1st hour of the
night, serving under Gamiel.

Temperance —in cabalistic lore, “an angel with
the sign of the sun on his forehead, on his breast
the square and triangle of the septenary, pouring
from one chalice into another the two essences
which compose the elixir of life.” [Rf. The Divine
Pymander.]

Tempha —a planetary genius of Saturn invoked
in talismanic magic. [Rf. Waite, “The Occult
Sciences” in The Secret Doctrine in Israel]

Tenaciel —a Friday angel of the 3rd hour
invoked from the east. [Rf. de Abano, The
Heptameron\ Barrett, The Magus', Mathers, The
Greater Key of Solomon.]

Tendac —an_angel invoked in the exorcism of
the Bat. [Rf. Mathers, The Greater Key of Solomon.]

... Terly, procures, conditionally, a loved one's garter [287]

Tephros (Tephras)—as revealed in The Testa¬
ment of Solomon, an evil spirit who brings on
darkness and sets fires to fields; he is also a demon
of ashes conjured up by Beelzeboul (Beelzebub)
at the behest of Solomon. But Tephros is not
wholly evil, since he cures fever through the
power or aid of Azael. He can be invoked in the
names of Bultala, Thallel, and Melchal. [Rf.
Butler, Ritual Magic; Shah, The Secret Lore of
Magic; Ginzberg, The Legends of the Jews IV, 151.]

Tepiseath —angel of part of an hour, as in
H.D.’s (Hilda Doolittle’s) poem “Sagesse.” [Rf.
Ambelain, La Kahhale Pratique.]

Terafniel —an angel of prey, mentioned in
Schwab, Vocabulaire de VAngelologie.

Teraphim (“obscenity”)—according to Jewish
cabalists of the Middle Ages, the teraphim were
male and female idols, their power deriving from
wizardry; they correspond to the serpent imagery,
the seraphim, which, in turn, are said to derive
from the Kabeiri, Assyrian divinities. [Rf Judges
17-18; Ezekiel 21, 21; II Kings; The Zohar .]

Terathel (Ierathel)—an angel of the order of
dominations (dominions). He “propagates light,
civilization, and liberty.” Terathel’s corresponding
angel is Hepe, according to Ambelain, La Kabbale

Teraphim. Small idols or superstitious figures

used as talismans and sometimes worshipped. From

A Dictionary of the Holy Bible, 1859.

Pratique, where Terathel’s sigil is reproduced on

p. 273.

Teriapel —one of the intelligences of the planet
Venus. [Rf. The Secret Grimoire of Tune!.]

Terly (Erly, Irix)—in the Grimorium Verum, a
congenial and obliging spirit who, in Solomonic
conjurations, will procure for the invocant (when
the conditions are right) the garter of a loved one.
[Rf. Shah, The Secret Lore of Magic.]

Tessub [Rimmon]

Tetra —an angel invoked in ritual magic prayer
for the fulfilment of an invocant’s desires. Tetra
is cited, along with other “great and glorious
spirits,” in The Secret Grimoire of Turiel.

Tetrasiyah —one of the many names of the
angel Metatron.

Teumiel —the 7th sefira of the 10 unholy
sefiroth (q.v.).

Tezalel (Icabel)—an angel who regulates
marital fidelity. His corresponding angel is
Theosolk. Tezalel’s sigil is reproduced in Ambe¬
lain, La Kabbale Pratique, p. 267.

Thagrinus —one of the genii of confusion; also
one of the genii of the 4th hour in Apollonius of
Tyana, The Nuctemeron.

Thammuz —a fallen angel in Milton’s Paradise
Lost I, 446. “Whose annual wound in Lebanon
allur’d/The Syrian Damsels to lament his fate/In
amorous ditties.” The reference is to Ezekiel 8:14.
Thammuz is the Phoenician equivalent of the
Greek Adonis.

Thamy —an angel of the order of powers,
summoned in cabalistic conjuring rites. [R/i The
Sixth and Seventh Books of Moses.]

Thaphabaoth (Thartharoth, Thautabaoth,
Onoel)—drawing on Ophitic sources, Origen, in
his Contra Celsum, lists Thaphabaoth, along with
Michael and Gabriel, as an angel (or demon)
hostile to man. In gnostic lore, Thaphabaoth is an
archontic demon, one of 7 rulers of the lower
realms. When invoked, he manifests in the form
of a bear Thaphabaoth is the Hebraized form of

[28 8] THAQ / TIME

the Greek Tartarus. [Rf. Thorndike, The History
of Magic and Experimental Sciences', Grant, Gnosti¬
cism and Early Christianity, Mead, Thrice-Greatest
Hermes I, 294.]

Thaq— an angel in Mandaean lore. [Rf. Pognon,
Inscriptions Mandaites des Coupes de Khouabir.]

Tharshishim [Tarshishim]

Tharsis (Tharsus)—in rabbinical literature, an
angel governing the element of water. [Rf.
Heywood, The Hierarchy of the Blessed Angels.]

Thaumiel —an “averse” (i.e., unholy) sefira,
corresponding to, or opposite to, Kether
(“crown”). Thaumiel’s cortex is Cathariel. [Rf.
Waite, The Holy Kabbalah .]

Thaur —an angel summoned in Arabic incanta¬
tion rites. [Rf. Shah, Occultism.]

Thausael —one of the leaders of the fallen
angels mentioned in the Enoch books. See also
Voltaire, “Of Angels, Genii, and Devils.”

Thauthabaoth [Thaphabaoth]

Theg^-i (Thuriel, “bull-god”)—the angel who
has dominion over beasts. [Rf. the Herrnas
Visions.]

Thelesis (Aisthesis, “free will”)—in gnostic
lore, one of the 4 great luminaries or aeons
emanated from the Divine Will. Raguel is some¬
times identified with Thelesis. [Rf. Mead, Frag¬
ments of a Faith Forgotten.]

Theliel —in occultism, the angelic prince of
love, invoked in ceremonial magic to procure the
woman desired by the invocant. [R/ Waite, The
Book of Black Magic and of Pacts.]

Theodonias (Theodomai)—a holy name (of
God or of an angel) called on in prayer at vesting
ceremonies and in Solomonic conjuring rites.
[Rf. Waite, The Book of Black Magic and of Pacts.]

Theodoniel —probably the same as Theo¬
donias.

Theophile (fictional)—in Anatole France, The
Revolt of the Angels, Theophile is one of the
heavenly apostates.

Theoska —a ministering archangel invoked in
ritual magic. [Rf. The Sixth and Seventh Books of
Moses.]

Thief of Paradise —Satan is so called by Milton
in Paradise Regained IV, 604.

Thiel —an angel serving in the 2nd Heaven, but
said also to serve in the 3rd Heaven. Thiel is a
ruling prince of Wednesday, invoked from the
north. He is ranked as one of the intelligences of
the planet Venus. [Rf de Abano, Heptameron;
Malchus, The Secret Grimoire of Turiel.]

Thigra [Tagriel]

Third Angel, Th e —mentioned in Revelation
8 as one of 7 angels that sound trumpets. When
the 3rd angel sounds his, a great star Wormwood
(regarded also as an angel) falls from Heaven. See
Wormwood.

Third Heaven, The (Angels of the 3rd
Heaven)—seat of the upper Paradise where manna
is stored or produced by angels “according to a
widespread view” (The Legends of the Jews V, 374).
The honey (manna) in the Asenath-Joseph 2nd-
century romance was supposedly brought from
this 3rd Heaven by “divine bees” at the behest of
Michael, who figures in the tale. The 3rd Heaven
is the dwelling place of John the Baptist, as cited
in the apocryphal Apocalypse attributed to James
(Jesus’ brother); however, in Islamic lore, the
dwelling place of John the Baptist is the 2nd
Heaven. The Mohammedans also place Azrael,
angel of death, in the 3rd Heaven. It is in this
Heaven, it will be recalled, that Paul was caught
up and “heard unspeakable words which it is not
lawful for a man to utter” (II Corinthians 12:2-4).
[Rf. James, The Apocryphal New Testament, p. 37.]
To the author of Enoch II, the 3rd Heaven accom¬
modates both Paradise and Hell, with Hell located
simply “on the northern side.”

Thirteen Angels, The —in his apocalyptic
poem “America,” plate 12, Blake visions, in
addition to the “Angels of Albion” and “Boston’s
Angels,” 13 other angels who, Blake says, “Rent
off their robes to the hungry wind, and threw
their golden scepters/Down on the land of

... Time, pours life’s essence from chalice to chalice

America; indignant they descended/Headlong
from out their heav’nly heights, descending swift
as fires/Over the land.”

Thomax —an angel of the 8th hour of the
night, serving under Narcoriel. [Rf. Waite, The
Lemegeton.]

Thopitus —in the cabala, an angel invoked in
ritual incantation rites. His corresponding angel is
Lehahiah. Thopitus figures in H.D.’s (Hilda
Doolittle’s) poem “Sagesse” and in Ambelain, La
Kabbale Pratique.

Thoth —in hermetics, the head of the order of
archangels. Thoth (or Pi-Hermes) is characterized
as the “aeon of the aeons” and identified as the
Good Daimon.

Three Angels of Abraham —the 3 “men”
whom Abraham “entertained unawares” at
Mamre (Genesis 18) have been identified variously
as God, Michael, and Gabriel; as the Logos,
Michael, and Raphael; and as the Holy Ghost,
God, and Jesus. [See Mathers, The Kabbalah
Unveiled and Conybeare, Origins of Christianity,
p. 226.] The promise of one of the 3 angels to the
90-year-old Sarah of a son was fulfilled in the
birth of Isaac. It might not be out of place to
recall here a Greek parallel preserved by Ovid: 3
of the chief Olympians (Zeux, Poseidon, Hermes)
were guests of Hyrieus, an old man of Tanagra;
bidden by the gods to express a wish, the old man,
being childless, asked for a son. The wish was
granted; the son was Orion.

Thrgar —an angel of the month, cited in The
Book of the Angel Raziel. Thrgar is also mentioned
in Trachtenberg, Jewish Magic and Superstition.

Throne Bearers —a class of angels in Islamic
lore. It is said that there are now only 4 angels in
this class, but that the number will be increased to
8 on the day of resurrection. [Rf The Koran,
suras 40 and 69; Thompson, Semitic Magic.]

Thrones—in the pseudo-Dionysian scheme, the
thrones rank 3rd in the 1st triad of the celestial
hierarchy. They reside in the 4th Heaven. The
ruling prince of this angelic order is variously
given as Oriphiel, Zabkiel, Zaphkiel (see Angels

[289]

of the Thrones; Many-Eyed Ones). In Paradise
Lost VI, 199, Milton speaks of “the Rebel Thrones.”
It is through the thrones, says Dionysius, that
“God brings his justice to bear upon us.” The
Testament of Levi (in Testament of the Twelve
Patriarchs) mentions thrones as an order in the
celestial hierarchy.

Thronus —one of the 15 throne angels listed in
The Sixth and Seventh Books of Moses.

Thummim [Urim]

Tiel —one of the angelic guards of the gates of
the North Wind.

Tifereth [Tiphereth]

Tif(th)eriel (Tiphtheriel)—a sefira of Tiphereth
(Beauty) in the Briatic world of the cabala. [Rf.
Waite, The Holy Kabbalah.]

Tijmneik —an angel of the Seal (one of the
nomina barbara) listed in The Sixth and Seventh
Books of Moses.

Tikarathin (Thikarathin, Thikarthin)—lord of
hosts, invoked in ritual magic 1 rites; also a secret
name of God. [Rf. Scholem, Jewish Gnosticism,
Merkabah Mysticism, and Talmudic Tradition, p. 53.]

Tilath (Silat)—a spirit invoked in prayer by the
Master of the Art in Solomonic conjuration rites.
[Rf. Mathers, The Greater Key of Solomon.]

Tileion —an angel invoked in the benediction
of the Salt.

Tilli —in occultism, a seraph or cherub addressed
in conjurations.

Tilonas —an angel invoked in the conjuration
of Ink and Colors. [Rf. Mathers, The Greater Key
of Solomon.]

Time —an angel, so named, in the Tarot card
No, 14. He is winged, the sign of the sun on his
forehead, the square and triangle of the septenary
on his breast. He pours the essence of life from one
chalice to another. He is also called Temperance
( q.v .). According to The Zohar (Miqez 195b), the
’eth in Ecclesiastes 9, 12, which is a term for time,
“refers to the ministering angel who presides over

[290] TIME SPIRIT / TUBUAS

Angel holding a star. A woodcut done in

Nuremberg, 1505. From the Museum of Fine

Arts, Boston.

each act a man performs.” AngofF’s story “God
Repents” (« Adventures in Heaven) relates that once,
when the Creator contemplated destroying the
world, He called in His angels for consultation,
and that among the angels were 3 named Time,
Minutes, and Seconds.

Time Spirit, The —a designation above the
rank of archangel for Michael, as in Steiner, The
Mission of the Archangel Michael. In this book the
Swiss occultist contends that Michael is now on
earth helping human souls “fight counterstriving
spirits” here, so as to “enable us to acquire
spiritualized concepts.” The descent of Michael to
earth is said to have occurred in the middle of the
19th century.

Tiphereth —the 6th sefira.

Tiphtheriel [Tiftheriel]

Tipperah (Zipporah)—the wife of the lawgiver
Moses; she is now a virtue in the woman’s division
of Paradise.

Tir —the angel of June in ancient Persian lore;
also the angel governing the 13th day of the
month. Tir was regent of the planet Mercury and
has been represented as having the body of a fish,
with a boar’s face. His one arm is black, the other

white; on his head rests a crown. In Muslim lore,
Tir is the demon of fatal accidents and one of the
5 sons of the fallen archangel Iblis.

Tiriel —an archangel, the intelligence of the
planet Mercury, with the cabalistic number 260.
Tiriel’s name (joined with those of Raphael and
Sadayel) was discovered on a ring amulet. [Rf.
Budge, Amulets and Talismans ; Barrett, The
Magus II.]

Tiril—in his “Of Angels, Genii, and Devils,”
Voltaire calls Tiril one of the leaders of the fallen
angels.

Tirtael —a guard, one of many, of the gates of
the East Wind. [Rf. Ozar Midrashim II, 316.]

Tishbash —one of the many names of Metatron.

Tishgash —one of the many names of Metatron.

Titmon —one of the more than 100 names of
the angel Metatron as enumerated in 3 Enoch.

Tixmion —an angel invoked in the benediction
of the Salt.

Tmsmael —an evil angel used in conjuring
rites for separating a husband from his wife. [Rf.
M. Gaster, The Sword of Moses.]

Tobiel —a variant for Tubuel in Hugo, The
Toilers of the Sea.

Todatamael —one of the angelic guards of the
gates of the East Wind. [Rf. Ozar Midrashim II,
316.]

Tomimiel —a governing angel of the zodiac.
[Rf Cornelius Agrippa, Three Books of Occult
Philosophy III.]

Tophiel—as noted in Hechaloth Rabbati, one of
7 angelic guards of the 1st Heaven.

Tophnar (Tophrag)—like Tophiel, one of the
7 angelic guards of the 1st Heaven. He serves, or is
identified with, Zevudiel and Kashriel.

Tophrag [Tophnar]

Tophtharthareth(Taptharthareth)—according
to Paracelsus in his doctrine of Talismans, a spirit

...Tmsmael, conjured up to separate a man and wife [291]

of the planet Mercury of which the presiding
intelligence is Tiriel. [Rf. Christian, The History
and Practice of Magic I.]

Torquaret —an angel who heads the sign of
autumn. [Rf de Abano, The Heptameron ; Barrett,
The Magus II.]

Totraviel —in Hechaloth Rahhati, a seal holder
and angelic guard of the 5th Heaven. He serves
with Zahaftirii (q.v.).

Totrisi —one of the 4 angels appointed by God
to the Sword. [Rf M. Gaster, The Sword of Moses.]

Touriel [Turel]

Traetatu —an angel who had a book named
after him, according to Cornelius Agrippa. [Cf
Raziel.]

Transit! —in Mathers, The Greater Key of
Solomon, a name written in Heaven in the character
(i.e., tongue) of angels and invoked to command
demons.

Trgiaob —one of the nomina barbara. Trgiaob
is an angel who exercises dominion over wild fowl
and creeping things. [Rf. M. Gaster, The Sword of
Moses.]

Trotrosi X (Totrisi)—an invocation spirit who
communicated to Moses the divine name.

Trsiel —in Merkabah mysticism, an angel who
exercises dominion over rivers.

Tsadi’ael —in hechaloth lore ( Ma'asseh Merk¬
abah), an angelic guard stationed at the 6th
heavenly hall.

Tsadkiel (Tzadkiel, Azza)—angel of justice, as
is Azza (q.v.). In The Zohar, Tsadkiel is 4th of the 10
archangels of the Briatic world. In Ozar Midrashim
II, 316, he is called Tzadkiel, or Kaddisha “the holy
one,” and is listed among the angelic guards of the
gates of the East Wind. [See Zadkiel.] In the
cabala, Tsadkiel is the intelligence or angel of the
planet Jupiter; also the protecting angel of
Abraham. In an early version of The Golden
Legend, Longfellow cited Tsadkiel as the governor
of Jupiter, but later substituted Zobiachel.

Tsaftsefiah, Tsaftsefiel, Tsahtsehiyah, Tsalt-
selim, Tsaltseliyah —variant names of Metatron.

Tsaphiel —in occult science, an angel of the
moon. [Rf. Papus, Traite flementaire de Science
Occulte.] Angels governing the moon include
Yahriel, Yachadiel, Zachariel, Gabriel.

Tsaphkiel [Tzaphquiel]

Tsavniyah, Tsavtsiyah —variant names of the
angel Metatron.

Tse’an —in hechaloth lore ( Ma’asseh Merk¬
abah), an angelic guard stationed at the 6th
heavenly hall.

Tsedeck —the Hebrew for Jupiter and root-
source for the angel Tsadkiel or Zadkiel (q.q.v.).

Tshndrnis —as recorded in The Book of the
Angel Raziel, Tshndrnis (one of the nomina
barbara) is an angel ruling over one of the months
of the year.

Tsirya —one of the 70 childbed amulet angels.

Tsuria —one of the 70 childbed amulet angels.

Tsuriel —a variant of Zuriel (q.v.) as the
zodiacal angel governing Libra. [Rf. Jobes,
Dictionary of Mythology, Folklore and Symbols.]

Tual —in ceremonial magic, one of the angels
of the 12 signs of the zodiac, representing Taurus
(the Bull). In mystic lore, another angel represent¬
ing this sign is Asmodel.

Tubatlu —in The Sjxth and Seventh Books of
Moses, one of the 8 angels of omnipotence. [See
Tulatu.]

Tubiel —an angel invoked for the return of
small birds to their owners. Tubiel is head of the
sign of summer. [Rf. de Abano, The Heptameron ;
Barrett, The Magus', Schwab, Vocabulaire de
I’Angelologie.]

Tubuas —one of the 6 or 7 angels reprobated
at a Church Council in Rome, 745 c.E., the other
reprobated angels including Uriel, Raguel, Tubuel,
Inias, Sabaoc, Simiel. They were invoked by the
bishops Adelbert and Clement. [Rf Heywood, The
Hierarchy of the Blessed Angels, p. 261.]

[ 292 ]

Tobi (from The Book of Tohit) and three archangels—presumably Raphael (center), Michael, and
Gabriel. The painter, Giovanni Botticini (1446-1497), was evidently unfamiliar with the details of
the apocryphal tale, for nowhere in it is there mention of any angel other than Raphael. Repro¬
duced from R^gamey, Anges.

...Tutnoriel, angel of the u th hour of the night [293]

Tubuel [Tubuas]

Tufiel —an angelic guard of the 1st Heaven.
[Rf Pirke Hechaloth.]

Tufriel —an angelic guard of the 6th Heaven.

Tuiel—an angel mentioned in The Book of the
Angel Raziel and incorrectly equated with Milton’s
Ithuriel. [Rf West, “The Names of Milton’s
Angels.”]

Tulatu —in The Sixth and Seventh Books of
Moses, one of the 8 angels of omnipotence. May
be a different form for Tublatu.

Tumael (Tumiel, Tuniel, Tamiel)—one of
the fallen angels in the Enoch listings.

Tummim [Urim]

Tutnoriel—an angel of the 11th hour of the
night, serving under Dardariel. [Rf. Waite, The
Lemegeton.]

Turel (“rock of God”—Turiel, Turael)—one of
200 angels listed in The Book of Enoch who followed
Semyaza in the descent from Heaven to cohabit
with the daughters of men, an incident touched
on in Genesis 6. The sigil of the fallen Turel is
pictured in The Secret Grimoire of Turiel, p. 39.
As Turiel, 1 urel is a messenger of the spirits of the
planet Jupiter; also, a messenger for the angel
Sachiel or Setchiel (q.q.v.).

Turlos—an angel invoked in the conjuration
of the Reed. [Rf. Mathers, The Greater Key of
Solomon.]

Turmiel —one of numerous angelic guards of
the gates of the West Wind. [Rf. Ozar Midrashim
II, 316.]

Tusmas —an angel of the 7th hour of the day,
serving under Barginiel. [Rf. Waite, The Leme¬
geton, p. 67.]

Tutelary Angels [Guardian Angels]

Tutiel —a “mysterious” spirit invoked in con¬
juring rites. [Rf. Schwab, Vocahulaire de I’Angil-
ologie.]

Tutrbebial —the last of the 64 angel wardens
of the 7 celestial halls. [Rf. Pirke Hechaloth.]

Tutresiel (Stutrayah—“piercing God”)—a
great angel prince in 3 Enoch. Here it is related of
the angel Hamon that when he sees Tutresiel, he
removes the crown of glory from his head and
falls on his face—in obeisance. In turn, Tutresiel
does the same when he sees Atrugiel, and Atrugiel
does the same when he sees Na’aririel. The
baffling thing is that all these names of angels are
actually variant names of Metatron!

Tutrusa’i (Tutrachiel, Tuphgar, Tzurtag, etc.)
—an angelic guard of the 1st Heaven. [Rf. Pirke
Hechaloth.]

Tuwahel —a ministering angel invoked in
ritual magic. [Rf The Sixth and Seventh Books of
Moses.]

Twelve Spirits of the Zodiacal Cycle —as

given by Eliphas Levi, the list consists of Sarahiel
for Aries; Saraiel for Gemini; Seratiel for Leo;
Chadakiel for Libra; Araziel for Taurus; Phakiel
for Cancer; Schaltiel for Virgo; Sartzeil for
Scorpio; Saritiel for Sagittarius; Semaqiel for
Capricorn; Tzakmaqiel for Aquarius; Vocatiel
for Pisces. The list given by Camfield, A Theological
Discourse of Angels (p. 67), differs considerably from
that supplied by Levi, and runs as follows:
Malchedael for Aries; Ambriel for Gemini;
Verchiel for Leo; Zuriel for Libra; Asmodel for
Taurus; Muriel for Cancer; Hamaliel for Virgo;
Barchiel for Scorpio; Adnachiel for Sagittarius;
Haniel for Capricorn; Gambiel for Aquarius;
Barchiel for Pisces.

Twenty-Four Elders [Elders]

Tychagara —one of the 7 exalted throne angels
“which execute the commands of potentates,” the
other 6 angels including Ophaniel and Barael.
[Rf. The Book of the Angel Raziel ; Cornelius
Agrippa, Three Books of Occult Philosophy III.] It
should be pointed out that, in the usual schematic
arrangement of the hierarchic orders, the thrones
are of the 1st triad while the potentates (powers)
are of the 2nd triad, so that commands ought
properly to emanate from the thrones to the
potentates, not the other way around.

Typhon —the Hebrew Sephon, meaning

[294] TZADIQEL / TZUREL

“dark” or “northern”; in Aramaic he is Tuphon,
identified by the Greeks with Set, god of darkness.
In Cornelius Agrippa, Three Books of Occult Philo¬
sophy, Typhon of classic mythology is identified
with the cabalistic angel Sammael [q.v).

Tzadiqel —the archangel who rules the planet
Jupiter on Thursday. [Rf. Mathers, The Greater
Key of Solomon, Table of Planetary Hours.]

Tzadkiel [Tsadkiel]

Tzadqiel [Tsadkiel]

Tzakmaqiel (Ssakmakiel)—a spirit governing
Aquarius. [Rf. Prince of Darkness, p. 178.]

Tzaphniel —when an invocant wishes to
procure a magic carpet, it is Tzaphniel, “holy
minister of God,” who must be appealed to—as
recommended in works like Barrett, The Magus;
Mathers, The Greater Key of Solomon.

Tzaphq(u)iel (Tzaphkiel, “contemplation of
God”)—in The Zohar, Tzaphqiel is 3rd of the 10
holy sefiras, or 3rd of the 10 archangels. [Rf

Mathers, The Kabbalah Unveiled.] In the tables
provided in Mathers, The Greater Key of Solomon,
Tzaphqiel rules the planet Saturn on Saturday.

Tzarmiel —one of the numerous angelic
guards of the gates of the North Wind. [Rf Ozar
Midrashim II, 316.]

Tzartak (Tzortaq)—one of the 70 childbed
amulet angels. [Rf The Book of the Angel Raziel ;
Budge, Amulets and Talismans, p. 225.] As Tzortaq,
in Ozar Midrashim II, 316, he is one of numerous
angelic guards of the gates of the West Wind.

Tzedeqiah —an angel’s name inscribed in
Hebrew characters on the 1st pentacle of the
planet Jupiter. [Rf Mathers, The Greater Key of
Solomon.]

Tzephon [Zephon]

Tzortaq [Tzartak]

Tzurel —one of the numerous angelic guards of
the gates of the South Wind. [Rf Ozar Midrashim
II, 316.]

Uriel, “gliding through the Ev’n/On a Sun
beam,” illustrating Paradise Lost IV. From Hayley,
The Poetical Works of John Milton.

Ubaviel —an angel with dominion over the
zodiacal sign of Capricorn. [Rf. Trachtenberg,
Jewish Magic and Superstition .]

Ublisi —in occult lore, one of 8 angels of
omnipotence invoked in magical conjuring rites.

Ucimiel [Ucirmiel]

Ucirmiel (Ucimuel)—a Wednesday angel
residing in the 2nd or 3rd Heaven. When invoking
Ucirmiel, the invocant must look north. [Rf.
de Abano, The Heptameron\ Barrett, The Magus
II.]

Udrgazyia —one of the 70 childbed amulet
angels. [Rf The Book of the Angel Raziel; Budge,
Amulets and Talismans.]

Udriel —a childbed amulet angel, found in the
same sources as for Udrgazyia.

Ugiel —2nd of the 10 unholy sefiroth in Moses
of Burgos’ listing.

Uini —a ministering angel invoked in conjuring
rites. [Rf The Sixth and Seventh Books of Moses.]

Umabel —in the cabala, Umabel is said to have
dominion over physics and astronomy. He is also
one of the 72 angels bearing the name of God
Shemhamphorae. [Rf. Barrett, The Magus II.]
Umabel’s corresponding angel is Ptiau. His sigil
is figured in La Kabbale Pratique, p. 294.

Umabel —one of the archangels. Ambelain, La
Kabbale Pratique, does not say what the mission of
this archangel is. Umahel is listed as one of 9 of
the order in a chart facing p. 88 of the Ambelain
book.

Umeroz —angel of the 2nd hour of the night,
serving under Farris. [Rf. Waite, The Lemegeton .]

Umiel —an angel invoked in Syriac spellbind¬
ing charms. [Rf. The Book of Protection.]

Umikol —in Jewish mysticism, one of the
angels of the Seal.

Unael —an angel serving in the 1st Heaven.
[Rf. The Sixth and Seventh Books of Moses.] The
name Unael (Unhael) is found inscribed on an
oriental charm ( kamea ) for warding off evil. [Rf
Schrire, Hebrew Amulets.]

297

[298] UR / USIEL

Ur (Hebrew, Aur, meaning “fire” or “light”)—
in Mandaean lore, the king of the nether world.
[Rf. Jewish Encyclopedia, “Angelology.”]

Urakabarameel —a run-together of Arakib
and Ramiel. Urakabarameel was one of the
leaders of the fallen angels (see Enoch I). He is
mentioned in Thomas Moore’s book-length poem
The Loves of the Angels.

Urfiel —chief of the angelic order of malachim
or malakim (q.v.) [Rf. Berith Menucha.]

Urian (Uryan)—a form of Uriel, as in Enoch 7,
9:1. In low German folklore, Sir Urian is a
sobriquet for Satan.

Uriel (“fire of God”)—one of the leading angels
in noncanonical lore, and ranked variously as a
seraph, cherub, regent of the sun, flame of God,
angel of the presence, presider over Tartarus
(Hades), archangel of salvation (as in II Esdras),
etc. In the latter work he acts as heavenly inter¬
preter of Ezra’s visions. In Enoch I, he is the angel
who “watches over thunder and terror.” In The
Book of Adam and Eve he presides over repentance.
Uriel “is supposed to be,” says Abbot Anscar
Vonier in The Teaching of the Catholic Church, “the
spirit who stood at the gate of the lost Eden with
the fiery sword.” The Book of Adam and Eve
designates him as this spirit, i.e., one of the
“cherubims” of Genesis 3. He is invoked in some
of the ancient litanies. He has been identified as
one of the angels who helped bury Adam and Abel
in Paradise (Hastings, Dictionary of the Bible ); as
the dark angel who wrestled with Jacob at Peniel;
as the destroyer of the hosts of Sennacherib (II
Kings 19:35; II Maccabees 15:22); as the messenger
sent by God to Noah to warn him of the impend¬
ing deluge (Enoch 1, 10:1-3), all of which feats or
missions have been credited to other angels, as
elsewhere noted. In the view of Louis Ginzberg,
the “prince of lights” in The Manual of Discipline
refers to Uriel. In addition, Uriel is said to have
disclosed the mysteries of the heavenly arcana to
Ezra; interpreted prophecies, and led Abraham
out of Ur. In later Judaism, says R. H. Charles
(The Book of Enoch), “we find Uriel instead of

Phanuel” as one of the 4 angels of the presence.
Uriel is also the angel of the month of September
and may be invoked ritually by those bom in that
month. The Magus claims that alchemy “which is
of divine origin” was brought down to earth by
Uriel, and that it was Uriel who gave the cabala
to man, although this “key to the mystical
interpretation of Scripture” is also said to have
been the gift of Metatron. Milton describes Uriel
as “Regent of the Sun” and the “sharpest sighted
spirit of all in Heaven” (Paradise Lost III). Dryden,
The State of Innocence, pictures Uriel as descending
from heaven in a chariot drawn by white horses.
Despite his eminence, Uriel was reprobated at a
Church Council in Rome, 745 c.e. Now, however,
he is Saint Uriel, and his symbol is an open hand
holding a flame. Burne-Jones’ painting of Uriel
is reproduced as a frontispiece in Duff, First and
Second Books of Esdras. The name Uriel derives, it
is claimed, from Uriah the prophet. In apocryphal
and occult works Uriel has been equated or
identified with Nuriel, Uryan, Jeremiel, Vretil,
Suriel, Puruel, Phanuel, Jehoel, Israfel, and the
angel Jacob-Israel. See the pseudepigraphic Prayer
of Joseph, quoted in part in Ginzberg, The Legends
of the Jews V, 310. In this work Jacob says: “When
I was coming from Mesopotamia of Syria [sic],
Uriel, the angel of God, came forth and spoke: ‘I
have come down to the earth to make my dwell¬
ing among men, and I am called Jacob by name.’ ”
The meaning of the foregoing is puzzling, unless
Uriel turned into Jacob after wrestling with the
patriarch at Peniel; but the incident as related in
Genesis 32 suggests a different interpretation. A
commentary on Exodus 4:25 speaks of a “benign
angel” attacking Moses for neglecting to observe
the covenantal rite of circumcision with regard
to the latter’s son Gershom, the benign angel being
identified as Uriel in Midrash Aggada Exodus, and
as Gabriel in The Zohar I, 93b. The latter source
reports that Gabriel “came down in a flame of
fire, having the appearance of a burning serpent,”
with the express purpose of destroying Moses
“because of bis sin.” In The Legends of the Jews II,
328, the angel here is neither Uriel nor Gabriel
but 2 angels, the wicked Hemah and Af. Uriel is
said to be the angel of vengeance that Prud’hon

... Urim, an oracle who ascertains the will of God

pictured in his “Divine Vengeance and Justice,” a
canvas to be found in the Louvre. Uriel, “gliding
through the Ev’n/On a Sun beam” ( Paradise Lost
IV, 555) is reproduced on p. 296 from Hayley,
The Poetical Works of John Milton. The Uriel
in Percy MacKaye’s Uriel and Other Poems is not
our angel but William Vaughn Moody, American
poet and playwright (1869-1910), to whom the
title poem is addressed in memory. The most
recent appraisal of Uriel is the one offered by
Walter Clyde Curry in Milton’s Ontology Cos¬
mology and Physics, where, on p. 93, Professor
Curry says of Uriel that he “seems to be largely a
pious but not too perceptive physicist with
inclinations towards atomistic philosophy.” To
illustrate in what high esteem Uriel was held, we
find him described in the 2nd book of the Sibylline
Oracles as one of the “immortal angels of the
undying God” who, on the day ofjudgment, will
“break the monstrous bars framed of unyielding
and unbroken adamant of the brazen gates of
Hades, and cast them down straightway, and
bring forth to judgment all the sorrowful forms,
yea, of the ghosts of the ancient Titans and of the
giants, and all whom the flood overtook . . . and
all these shall he bring to the judgment seat... and
set before God’s seat.”

Urim (“illumination”)—a cherub in Klop-
stock’s poetic drama Der Messias (The Messiah).
The Bible meaning of the term is a “household
idol” and it is almost always used in association
with tummin (or thummim), meaning “perfec¬
tion” and signifying oracles for ascertaining the
will of God. The urim and tummin derive from
the Babylonian-Chaldean tablets of destiny
(“owned” by Tiamat, female monster and reputed
source of all evil), which were credited with
possessing the virtue of casting the fate of men.
Aaron, it will be recalled, bore the urim and
tummin engraved on his breastplate as the insignia
of his office of high priest ( see Asser Criel). In
Talmud Yoma, the urim and tummin are listed
among the 5 holy things found in the First Temple
and absent from the Second Temple. The Zohar
(Exodus 234b) thus defines and distinguishes the 2
terms: “Urim signifies the luminous speculum,

[299]

which consisted of the engravure of the Divine
Name composed of 42 letters by which the world
was created; whereas the Thummim consisted of
the nonluminous speculum made of the Divine
Name as manifested in the 22 letters. The combin¬
ation of the 2 is thus called Urim and Thummim.”
Milton, Paradise Regained III, 14, refers to the
urim and thummim as “those oraculous gems/
On Aaron’s breast.” The seal of Yale University
incorporates the 2 names in Hebrew characters.
[Rf Exodus 28:30; Leviticus 8:8; Ezra 2:63;
Nehemiah 7:65; Driver, Canaanite Myths and
Legends, p. 103; Budge, Amulets and Talismans, p.
407; and Ginzberg, The Legends of the Jews II,
329.]

Urion [Orion]

Uriron—an angel invoked as an amulet against
sorcery and sudden death. [Rf. Trachtenberg,
Jewish Magic and Superstition, p. 140.]

Urizen—in Blake’s Book of Urizen, the angel of
England, alternating with Ore. He is one of the
Four Zoas and the embodiment of the god of
reason. Urizen’s son is the angel that Blake meets
in The Marriage of Heaven and Hell.

Uijan (Uryan)—variant form of Uriel.

Urpaniel—an angel’s name found inscribed on
an oriental charm ( kamea) for warding off evil.
[Rf Schrire, Hebrew Amulets.]

Uryan [Urjan]

Urzla—in the cabala, an angel of the east,
summoned in conjuring rites; he is a “glorious
and benevolent angel and is asked to share with
the invocant the secret wisdom of the Creator.”
[Rf. Gollancz, Clavicula Salomon is.]

Usera—an angel serving in the 1st Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

Usiel (Uziel, Uzziel, “strength of God”)—in
the cabala generally, as in Targum Onkeles and
Jonathan, Usiel is an angel that fell, and is therefore
evil; he was among those who wedded human
wives and begat giants. Of the 10 unholy sefiroth,
Usiel is listed 5th. In The Book of the Angel Raziel,
Usiel (Uzziel) is among the 7 angels before the

The archangel Uriel shown with the falling Satan, illustrating Paradise Lost III. From Hayley,
The Poetical Works of John Milton.

... Us tad, messenger of the moon invoked from the west

throne of God and among 9 set over the 4 winds.

[ Rf Bischoff, Die Elemente der Kabbalah.] Usiel
replaces Uriel in the reprint English translation of
Verus Jesuitarum Libellus (“True Magical Work of
the Jesuits”). [Rf. Waite, The Book of Ceremonial
Magic, p. 110.] The Key to Faust's Threefold
Harrowing of Hell (otherwise known as a Key to
the Black Raven) contains a general conjuration to
Usiel and a list of his adjutant princes. [Rf. Butler,
Ritual Magic, p. 190.] Finally, according to Milton,
Usiel is a good angel, of the order of virtues, a
lieutenant of Gabriel’s in the fighting in Heaven
at the time of Satan’s defection.

Uslael —an angel serving in the 4th Heaven.
[Rf. The Sixth and Seventh Books of Moses.]

Ustael —in Barrett, The Magus, andin de Abano,
The Heptameron, an angel of the 4th Heaven and
a ruler on Lord’s Day. He is invoked from the
west. He is also one of 3 angelic messengers of the
moon.

Ustur —in Chaldean lore, one of 4 chief classes
of protecting genii, limned after the human like¬
ness. Cf the Ezekiel cherubim. [Rf. Lenormant,
Chaldean Magic.]

Uthra (pi. uthri) —in Mandaean mythology, an
angel or spirit of life, one of 10, that accompany
the sun on its daily course. The 10 are Zuhair,
Zahrun, Buhair Bahrun, Sar, Sarwan, Tar,
Tarwan, Rabia, Talia. A list of 20 uthri is given in
Drower, The Mandaeans of Iraq and Iran, with the
names Pthahil, Zaharill, Adam, Qin, Ram, Rud,
Shurbai, Sharhabiil, Shumbar Nu, Nuraitha,
Yahya Yuhana, Qinta, Anhar, Eve, Abathur,
Bahrat, Yushamin, Dnuth Hiia, Habshaba, Kana
d Zidqa.

Uthri [Uthra]

Uvabriel —an angel of the 3rd hour of the
night, serving under Sarquamich.

Uvael —an angel of Monday, resident of the
1st Heaven, and invoked from the north. [Rf.
Barrett, The Magus II.]

Uvall (Vual, Voval)—before he fell, an angel of
the order of powers. Now, in Hell, Uvall is a
great duke with 37 legions of infernal spirits ready

[301]

to do his bidding. His office is to procure the love
of women at the behest of invocants. He speaks
Egyptian “but not perfectly,” according to
Waite, The Lemegeton. Nowadays, it appears,
Uvall converses in colloquial Coptic. His sigil is
figured in Waite, The Book of Black Magic and
of Pacts, p. 180.

Uvayah —one of the many names of the angel
Metatron.

Uvmiel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 2nd
heavenly hall.

Uwula —a ministering angel invoked at an
eclipse of the sun or moon. [Rf. The Sixth and
Seventh Books cf Moses.]

Uzah, Usiah (Uzza)—as Ozah or Uzah, one
of the names of Metatron, as listed in Sefer
ha-Heshek.

Uzbazbiel —in hechaloth lore ( Ma’asseh Merk-
abah), an angelic guard stationed at the 1st of the
7 heavenly halls.

Uziel —5th of the 10 unholy sefiroth. [Rf.
Pirke Hechaloth.]

Uziphiel — in hechaloth lore ( Ma’asseh Merk-
abah ), an angelic guard stationed at the 1st of the 7
heavenly halls.

Uzoh [Uzza]

Uzza (Uzzah, Ouza—“strength”)—a name
changed to Semyaza (q.v.). Like Rahab, Uzza is
the tutelary angel of the Egyptians. [Rf. Ginzberg,
The Legends of the Jews III, 17.]

Uzziel (Usiel, Azareel?—“strength of God”)—
one of the principal angels in rabbinic angelo-
logy; of the order of cherubim, also of the order
of virtues (i.e., malachim), of which Uzziel is
sometimes ranked as chief. According to The Book
of the Angel Raziel, Uzziel (Usiel) is among the 7
angels who stand before the throne of Glory, and
among the 9 set over the 4 winds. In Milton,
Paradise Lost IV, Uzziel is commanded by Gabriel
to “coast the south with strictest watch.” In
Merkabah lore, he is an angel of mercy under the
rulership of Metatron. [Rf. introd. 3 Enoch.]

Vessels of wrath (demons or fallen angels):
Theutus, Asmodeus, and Incubus. From Barrett,
The Magus.

Vacabiel (Vacatiel)—in joint rule with Rasa-
masa (another genius), Vacabiel controls the sign
of Fishes (Pisces) in the zodiac. [Rf. Prince of
Darkness, p. 178.]

Vacatiel [Vacabiel]

Vachmiel— an angel governing the 4th hour
of the day. Vachmiel is served by 10 chief officers
and 100 inferior spirits. [Rf. Waite, The Leme-

vadriel —ruling angel of the 9th hour of the
day. Vadriel, like Vachmiel, is served by 10 chief
officers and 100 lesser spirits. The chief officers
include Astroniel, Damiel, Madriel. [Rf. Waite,
The #:

Vahoel —one of the 72 angels in control of the
12 signs of the zodiac.

Vaij —in Jewish mysticism, one of the angels of
the Seal. [Rf. The Sixth and Seventh Book of Mores.]

Valiants (of the Heavens; see Warriors)—A
term for angels, as in Isaiah 33:7, and Psalms of
Thanksgiving of the New Covenant. [Rf. Dupont-
Sommer, The Dead Sea Scrolls.]

Valnum —in occult lore, a Monday angel
resident of the 1st Heaven and invoked from the
north. He is also one of the 3 intelligences of the
planet Saturn.

Vametel— in Runes, The Wisdom of the Kab¬
balah, one of the 72 angels of the zodiac.

Vamona(h) —the “dwarf avatar” in Vedic
lore. He is “lord of reason.” Of the 10 avatars,
Vamona is 5th and Vishnu 1st.

Vanand Yezad —the only angel allowed by the
Magians to preside over all the 7 Hells. [Rf Sale,
The Koran, “Preliminary Discourse,” p. 67.]

Vaol —an angel whose name appears on the 1st
pentacle of the moon. [Rf. Mathers, The Greater
Key of Solomon.]

Vaphoron —an angel invoked in the benedic¬
tion of the Salt. Vaphoron is mentioned in
Solomonic (black magic) tracts.

Varcan —according to Heywood, The Hier¬
archy of the Blessed Angels, an angel with dominion
over the sun. (For others exercising such dominion,

303

[304] VARCHIEL / VIONATRABA

see Angels of the Sun.) In de Abano, The Hepta-
meron, Varcan is referred to as “king of angels of
the air ruling on Lord’s Day.”

Varchiel —an angel with dominion over one
of the zodiacal signs, variously given as Leo,
Pisces, Corona. [Rf. Heywood, The Hierachy of
the Blessed Angels, p. 215.]

Variel —one of the 70 childbed amulet angels.

Varuna —chief of the 7 Vedic divinities (i.e.,
suryas), analogous to the Judaeo-Christian angels.
[See Suryas.]

Vasariah —in the cabala, an angel of the order
of dominations. He is also one of the 72 angels
bearing the name of God Shemhamphorae.

Vashyash —“a prince over all the angels and
Caesars.” [Rf. Mathers, The Greater Key of
Solomon .]

Vasiariah —in the cabala, an angel who rules
over justice, nobility, magistrates, and lawyers.
His sigil is reproduced in Ambelain, La Kabbale
fratique, p. 271.

Vassago —in the grimoires, a “good spirit”
invoked to discover a woman’s deepest secret.

[Rf Christian, The History and Practice of Magic II,
402.] In Waite, The Lemegeton, Vassago is a
prince of the nether realms where he busies him¬
self finding lost possessions and foretelling the
future. His sigil is shown in Shah, The Secret Lore
of Magic, p. 210.

Vatale —like Vashyash, Vatale is described as
“a prince over all the angels and Caesars.”

Veguaniel —an angel ruler of the 3rd hour of
the day.

Vehiel —an angel whose name is inscribed on
the 1st pentacle of the moon.

Vehofnehu —one of the many names of the
angel Metatron.

Vehuel —an angel of the order of principalities;
also a zodiac angel and one of the 72 bearing the
name of God Shemhamphorae. His sigil is shown
in Ambelain, La Kabbale Pratique, p. 289.

Vehuiah —in the cabala, one of the 8 seraphim,
invoked to fulfill prayers. He governs the first rays
of the sun. His sigil is shown in Ambelain, La
Kabbale Pratique, p. 260.

Infant angels by Velazquez. Detail from the Coronation of the Virgin. From Regamey, Anges.

...Vassago, discoverer of a woman s deepest secret [305]

Veischax —in Mosaic magic lore, an angel of
the Seal.

Vel —a Wednesday angel, resident of the 3rd
Heaven, invoked from the south.

Vel Aquiel —an angel ruler on Lord’s Day
(Sunday) and a resident of the 4th Heaven. For
good results, he must be invoked from the north.

Velel— in de Abano, The Heptameron, and in
Barrett, The Magus, a Wednesday angel resident
in the 2nd or 3rd Heaven. Since he is invoked from
the north, he cannot be identified with Vel (with
whom, however, he seems to have much in
common).

Veloas (Velous)—“a most pure angel of God”
invoked in Solomonic black magic rites, specific¬
ally in the conjuration of the Sword. Veloas is a
familiar figure in the grimoires.

Venahel (Venoel)—a Wednesday angel resid¬
ing in the 2nd or 3rd Heaven, and invoked from
the north.

Venibbeth —an angel invo